phenomenology of mind-第114节

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speculation；　and　deals　with　the　inherent　nature　in　fixed　isolation；　yet　it　is　that　in　which　pure　insight
finds　its　realization　and　is　itself　the　object　for　itself；　an　object　which　insight　now　no　longer
repudiates；　and　which；　too；　it　does　not　consider　as　the　void　or　the　pure　beyond。　For　pure　insight；
as　we　saw；　is　the　living　notion　itself；　the　self…same　pure　personality；　distinguishing　itself　within　itself
in　such　a　way　that　each　of　the　distinguished　elements　is　itself　pure　notion；　i。e。　is　eo　ipso　not　distinct；
it　is　simple　undifferentiated　pure　self…consciousness；　which　is　for　itself　as　well　as　in　itself　within　an
immediate　unity。　Its　inherent　being　（Ansichsein）　is　therefore　not　fixed　and　permanent；　but　at　once
ceases；　in　its　distinction；　to　be　something　distinctive。　A　being　of　that　kind；　however；　which　is
immediately　without　support　and　cannot　stand　of　itself；　has　no　being　in　itself；　no　inherent　existence；
it　is　essentially　for　something　else；　which　is　the　power　that　consumes　and　absorbs　it。　But　this
second　moment；　opposed　to　that　first　one；　disappears　just　as　immediately　as　the　first；　or；　rather；
qua　being　merely　for　some　other；　it　is　the　very　process　of　disappearing；　and　there　is　thus　affirmed
being　that　has　turned　back　into　itself；　being　for　itself。　This　simple　being…for…self；　however；　qua
self…identity；　is　rather　an　objective　being；　or　is　thereby　for　an　other。

This　nature　of　pure　insight　in　thus　unfolding　and　making　explicit　its　moments；　in　other　words　insight
qua　object；　finds　expression　in　the　useful；　the　profitable。　What　is　useful　is　a　thing；　something　that
subsists　in　itself；　this　being　in　itself　is　at　the　same　time　only　a　pure　moment：　it　is　in　consequence
absolutely　for　something　else；　but　is　equally　for　an　other　merely　as　it　is　in　itself：　these　opposite
moments　have　returned　into　the　indivisible　unity　of　being…for…self。　While；　however；　the　useful
doubtless　expresses　the　notion　of　pure　insight；　it　is　all　the　same　not　insight　as　such；　but　insight　as
conscious　presentation；　or　as　object　for　insight。　It　is　merely　the　restless　shifting　change　of　those
moments；　of　which　one　is　indeed　Being…returned…into…itself；　but　merely　as　being…for…itself；　i。e。　as
abstract　moment；　appearing　on　one　side　over　against　the　others。　The　useful　itself　does　not　consist
in　the　negative　fact　of　having　these　moments　in　their　opposition　at　the　same　time　undivided　in　one
and　the　same　respect；　of　having　them　as　a　form　of　thought　per　se　in　the　way　they　are　qua　pure
insight。　The　moment　of　being…for…self　is　doubtless　a　phase　of　usefulness；　but　not　in　the　sense　that　it
swamps　the　other　moments；　being…per…se　and　being…for…another；　if　so；　it　would　be　the　whole　self。
In　the　useful；　pure　insight　thus　possesses　as　its　object　its　own　peculiar　notion　in　the　pure　moments
constituting　its　nature；　it　is　the　consciousness　of　this　metaphysical　principle；　but　not　yet　its
conceptual　comprehension；　it　has　not　yet　itself　reached　the　unity　of　being　and　notion。　Because　the
useful　still　appears　before　insight　in　the　form　of　an　object；　insight　has　a　world　not　indeed　any　longer
a　world　all　by　itself　and　self…contained；　but　still　a　world　all　the　same；　which　it　distinguishes　from
itself。　Only；　since　the　opposites　have　appeared　at　the　supreme　point　of　the　notion；　the　next　step
will　be　for　them　to　collide　and　collapse　together　and　for　enlightenment　to　experience　the　fruits　of　its
deeds。

When　we　looked　at　the　object　reached　in　relation　to　this　entire　sphere　of　spiritual　life；　we　found
the　actual　world　of　culture　summed　up　in　the　vanity　of　self…consciousness　—　in　independent
self…existence；　whose　content　is　drawn　from　the　confusion　characteristic　of　culture；　and　which　is
still　the　individual　notion；　not　yet　the　self…conscious　（für　sich）　universal　notion。　Returned　into　itself；
however；　that　（individual）　notion　is　pure　insight　—　pure　consciousness　qua　pure　self　or　negativity；
just　as　belief；　too；　is　pure　consciousness；　qua　pure　thought　or　positivity。　Belief　finds　in　that　self　the
moment　that　makes　it　complete；　—　but；　perishing　through　being　thus　completed；　it　is　in　pure　insight
that　we　now　see　both　moments　as　absolute　Being；　which　is　purely　thought…constituted　or　is　a
negative　entity；　and　as　matter；　which　is　the　positive　entity。

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　（3）　Self…Certainty

This　completion　still　lacks　that　actual　reality　of　self…consciousness；　which　belongs　to　the　vain　and
empty　type　of　consciousness　—　the　world　out　of　which　thought　raised　itself　up　to　itself。　What　is
thus　wanting　is　reached　in　the　fact　of　utility　so　far　as　pure　insight　secures　positive　objectivity　there；
pure　insight　is　thereby　a　concrete　actual　consciousness　satisfied　within　itself。　This　objectivity　now
constitutes　its　world；　and　is　become　the　final　and　true　outcome　of　the　entire　previous　world；　ideal
as　well　as　real。　The　first　world　of　spirit　is　the　expanded　realm　of　spirit's　self…dispersing　existence
and　of　certainty　of　self　in　separate　individual　shapes　and　forms：　just　as　nature　disperses　its　life　in　an
endless　multiplicity　of　forms　and　shapes；　without　the　generic　principle　of　all　the　forms　being　present
therein。　The　second　world　contains　the　generic　principle；　and　is　the　realm　of　the　ultimate　inherent
nature　（Ansichseyns）　or　the　essential　truth；　over　against　that　individual　certainty。　The　third　world；
however；　that　of　the　useful；　is　the　truth　which　is　certainty　of　self　as　well。　The　realm　of　the　truth　of
belief　lacks　the　principle　of　concrete　actuality；　or　of　certainty　of　self　in　the　sense　of　this　individual
self。　But；　again；　concrete　actuality；　or　certainty　of　self　qua　this　individual；　lacks　the　ultimate
inherent　nature　（Ansich）。　In　the　object　of　pure　insight　both　worlds　are　united。　The　useful　is　the
object　so　far　as　self…consciousness　sees　through　it；　and　individual　certainty　of　self　finds　its
enjoyment　（its　self…existence）　in　it；　self…consciousness　sees　into　it　in　this　manner；　and　this　insight
contains　the　true　essence　of　the　object　（which　consists　in　being　something　seen　through；　in　other
words；　in　being　for　an　other）。　This　insight　is　thus　itself　true　knowledge；　and　self…consciousness
directly　finds　in　this　attitude　universal　certainty　of　itself　as　well；　has　its　pure　consciousness　in　this
attitude；　in　which　truth　as　well　as　immediateness　and　actuality　are　united。　Both　worlds　are
reconciled　and　heaven　is　transplanted　to　the　earth　below。



　　　　　　　　　　　　　　　　　　　　　　　　　



1。　The　outcome　is　at　once　positive　and　negative…materialism　and　agnosticism：　on　the　secular　side；　it
is　pure　utilitarianism。　

2。　Cp。　Schopenhauer：　〃The　absolute　without　predicates　is　just　matter。〃　




III
　　　　　　　　　　　　Absolute　Freedom　&　Terror　（1）

CONSCIOUSNESS　has　found　its　notion　in　the　principle　of　utility。　But　that　notion　is　partly　an
object　still；　partly；　for　that　very　reason；　still　a　purpose；　of　which　consciousness　does　not　yet　find
itself　to　be　immediately　possessed。　Utility　is　still　a　predicate　of　the　object；　not　a　subject；　not　its
immediate　and　sole　actuality。　It　is　the　same　thing　that　appeared　before　when　we　found　that
self…existence　（being…for…self）　had　not　yet　shown　itself　to　be　the　substance　of　the　remaining
moments；　a　process　by　which　the　useful　would　be　directly　nothing　else　than　the　self　of
consciousness　and　this　latter　thereby　in　its　possession。

This　revocation　of　the　form　of　objectivity　which　characterizes　the　useful　has；　however；　already
taken　effect　implicitly；　and　as　the　outcome　of　this　immanent　internal　revolution　there　comes　to　light
the　actual　revolution　of　concrete　actuality；　the　new　mode　of　conscious　life…absolute　freedom。

This　is　so　because　in　point　of　f　act　there　is　here　no　more　than　an　empty　semblance　of　objectivity
separating　self…consciousness　from　actual　possession。　For；　in　part；　all　the　validity　and　permanence
of　the　various　specific　members　of　the　organization　of　the　world　of　actuality　and　belief　have　as　a
whole　returned　into　this　simple　determination；　as　into　their　ground　and　their　indwelling　spirit：　in
part；　however；　this　organized　world　has　nothing　peculiarly　its　own　left　for　itself；　it　is　instead　pure
metaphysics　pure　notion　or　knowledge　of　self…consciousness。　That　is　to　say；　from　the　whole　and
complete　being　of　the　useful　qua　object　consciousness　recognizes　that　its　inherent　nature；　its
being…in…itself；　is　essentially　a　being　for　another；　mere　being…in…itself　since　it　is　self…less；　is　ultimately
and　in　truth　a　passive　entity；　or　something　that　is　for　another　self。　The　object；　however；　is　present
to　consciousness　in　this　abstract　form　of　purely　inherent　being；　of　pure　being…in…itself；　for
consciousness　is　the　activity　of　pure　insight；　the　separate　moments　of　which　take　the　pure　form　of
notions。

Self…existence；　being…for…self；　however；　into　which　being　for　another　returns；　in　other　words　the
self；　is　not　a　self　of　what　is　called　object；　a　self　all　its　own　and　different　from　the　ego：　for
consciousness　qua　pure　insight　is　not　an　individual　self；　over　against　which　the　object；　in　the　sense
of　having　a　self　all　its　own；　could　stand；　but　the　pure　notion；　the　gazing　of　the　self　into　self；　the
literal　and　absolute　seeing　itself　doubled。　The　certainty　of　itself　is　the　universal　subject；　and　its