phenomenology of mind-第117节

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itself　there；　for　pure　knowledge　and　volition　is　it　far　more　than　that　atomic　point　of　consciousness。
It　is　thus　the　interaction　of　pure　knowledge　with　itself；　pure　knowledge　qua　essential　reality　is
universal　will；　while　this　essence　is　simply　and　solely　pure　knowledge。　Self…consciousness　is　thus
pure　knowledge　of　essential　reality　in　the　sense　of　pure　knowledge。　Furthermore；　qua　single　self　it
is　merely　the　form　of　the　subject　or　concrete　real　action；　a　form　which　by　it　is　known　as　form。　In
the　same　way　objective　reality；　〃being〃；　is　for　it　absolutely　self…less　form；　for　that　objective　reality
would　be　what　is　not　known：　this　knowledge；　however；　knows　knowledge　to　be　the　essential　fact。

Absolute　freedom　has　thus　squared　and　balanced　the　self…opposition　of　universal　and　single　will。
The　self…alienated　type　of　mind；　driven　to　the　acme　of　its　opposition；　where　pure　volition　and　the
purely　volitional　agent　are　still　kept　distinct；　reduces　that　opposition　to　a　transparent　form；　and
therein　finds　itself

Just　as　the　realm　of　the　real　and　actual　world　passes　over　into　that　of　belief　and　insight；　absolute
freedom　leaves　its　self…destructive　sphere　of　reality；　and　passes　over　into　another　land　of
self…conscious　spirit；　where　in　this　unreality　freedom　is　taken　to　be　and　is　accepted　as　the　truth。　In
the　thought　of　this　truth　spirit　refreshes　and　revives　itself　（so　far　as　spirit　is　thought　and　remains　so）；
and　knows　this　being　which　self…consciousness　involves　＇viz。　Thought＇　to　be　the　complete　and
entire　essence　of　everything。　The　new　form　and　mode　of　experience　that　now　arises　is　that　of　the
Moral　Life　of　Spirit。



　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　



1。　Refers　primarily　to　the　régime　under　the　French　revolutionaries。　

2。　The　essential　principle　of　anarchy。　

3。　Kant's　〃thing　in　itself〃？　

4。　In　the　sense　of　abstract　autonomy。　




C
　　　　　　　　　　　　　　　The　Spirit　in　the　condition　of　being　Certain　of　Itself
　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　Morality

THE　ethical　order　of　the　community　found　its　destiny　consummated　and　its　truth　realized　in　the
spirit　that　merely　passed　away　within　it　—　the　individual　self。　This　legal　person；　however；　has　its
substance　and　its　fulfilment　outside　the　ethical　order。　The　process　of　the　world　of　culture　and　belief
does　away　with　this　abstraction　of　a　mere　person；　and　by　the　completion　of　the　process　of
estrangement；　by　reaching　the　extremity　of　abstraction；　the　self　of　spirit　finds　the　substance
become　first　the　universal　will；　and　finally　its　own　possession。　Here；　then；　knowledge　seems　at　last
to　have　become　entirely　adequate　to　the　truth　at　which　it　aims；　for　its　truth　is　this　knowledge　itself。
All　opposition　between　the　two　sides　has　vanished；　and　that；　too；　not　for　us　（who　are　tracing　the
process）；　not　merely　implicitly；　but　actually　for　self…consciousness　itself。　That　is　to　say；
self…consciousness　has　itself　got　the　mastery　over　the　opposition　which　consciousness　involves。
This　latter　rests　on　the　opposition　between　certainty　of　self　and　the　object。　Now；　however；　the
object　for　it　is　the　certainty　of　self；　knowledge：　just　as　the　certainty　of　itself　as　such　has　no　longer
ends　of　its　own；　is　no　longer　conditioned　and　determinate；　but　is　pure　knowledge。

Self…consciousness　thus　now　takes　its　knowledge　to　be　the　substance　itself。　This　substance　is；　for
it；　at　once　immediate　and　absolutel　mediated　in　one　indivisible　unity。　It　is　immediate　—　just　like　the
〃ethical〃　consciousness；　it　knows　and　itself　does　its　duty；　and　is　bound　to　its　duty　as　to　its　own
nature：　but　it　is　not　character；　as　that　ethical　consciousness　was；　which　in　virtue　of　its　immediacy　is
a　determinate　type　of　spirit；　belongs　merely　to　one　of　the　essential　features　of　ethical　life；　and　has
the　characteristic　of　not　being　conscious　explicit　knowledge。　It　is；　again；　absolute　mediation；　like
the　consciousness　developing　itself　through　culture　and　like　belief；　for　it　is　essentially　the　movement
of　the　self　to　transcend　the　abstract　form　of　immediate　existence；　and　become　consciously
universal…and　yet　to　do　so　neither　by　simply　estranging　and　rending　itself　as　well　as　reality；　nor　by
fleeing　from　it。　Rather；　it　is　for　itself　directly　and　immediately　present　in　its　very　substance；　for　this
substance　is　its　knowledge；　it　is　the　pure　certainty　of　self　become　transparently　visible。　And　just
this　very　immediacy；　which　constitutes　its　own　actual　reality；　is　the　entire　actuality；　for　the
immediate　is　being　and　qua　pure　immediacy；　immediacy　purified　by　thoroughgoing　negativity；　this
immediacy　is　pure　being；　is　being　in　general；　is　all　being。

Absolute　essential　Being　is；　therefore；　not　exhausted　by　the　characteristic　of　being　the　simple
essence　of　thought；　it　is　all　actuality；　and　this　actuality　exists　merely　as　knowledge。　What
consciousness　did　not　know　would　have　no　sense　and　can　be　no　power　in　its　life。　Into　its
self…conscious　knowing　will；　all　objectivity；　the　whole　world；　has　withdrawn。　It　is　absolutely　free　in
that　it　knows　its　freedom；　and　just　this　very　knowledge　of　its　freedom　is　its　substance；　its　purpose；
its　sole　and　only　content。




a
　　　　　　　　　　　The　Moral　View　of　the　World　

　　　　　　　　　　　　　　　　　（1）　The　Postulated　Harmony　of　Duty　and　Reality

SELF…CONSCIOUSNESS　knows　and　accepts　duty　as　the　Absolute。　It　is　bound　by　that　alone；
and　this　substance　is　its　own　pure　conscious　life；　duty　cannot；　for　it；　take　on　the　form　of　something
alien　and　external。　When　thus　shut　up　and　confined　within　itself；　however；　moral
self…consciousness　is　not　yet　affirmed　and　looked　at　as　consciousness。（1）　The　object　is　immediate
knowledge；　and　being　thus　permeated　purely　by　the　self；　is　not　object。　But；　self…consciousness
being　essentially　mediation　and　negativity；　there　is　implied　in　its　very　conception　relation　to　some
otherness；　and　thus　it　is　consciousness。　This　other；　because　duty　constitutes　the　sole　essential
purpose　and　object　of　self…consciousness；　is　a　reality　completely　devoid　of　significance　for
self…consciousness。　But　again　because　this　consciousness　is　so　entirely　confined　within　itself；　it
takes　up　towards　this　otherness　a　perfectly　free　and　detached　attitude；　and　the　existence　of　this
other　is；　therefore；　an　existence　completely　set　free　from　self…consciousness；　and　in　like　manner
relating　itself　merely　to　itself。　The　freer　self…consciousness　becomes；　the　freer　also　is　the　negative
object　of　its　consciousness。　The　object　is　thus　a　complete　world　within　itself；　with　an　individuality
of　its　own；　an　independent　whole　of　laws　peculiar　to　itself；　as　well　as　an　independent　procedure
and　an　unfettered　active　realization　of　those　laws。　It　is　a　nature　in　general；　a　nature　whose　laws
and　also　whose　action　belong　to　itself　as　a　being　which　is　not　disturbed　about　the　moral
self…consciousness；　just　as　the　latter　is　not　troubled　about　it。

Starting　with　a　specific　character　of　this　sort；　there　is　formed　and　established　a　moral　outlook　on
the　world　which　consists　in　a　process　of　relating　the　implicit　aspect　of　morality　（moralisches
Ansichseyn）　and　the　explicit　aspect　（moralisches　Fürsichseyn）。　This　relation　presupposes　both
thorough　reciprocal　indifference　and　specific　independence　as　between　nature　and　moral　purposes
and　activity；　and　also；　on　the　other　side；　a　conscious　sense　of　duty　as　the　sole　essential　fact；　and　of
nature　as　entirely　devoid　of　independence　and　essential　significance　of　its　own。　The　moral　view　of
the　world；　the　moral　attitude；　consists　in　the　development　of　the　moments　which　are　found　present
in　this　relation　of　such　entirely　antithetic　and　conflicting　presuppositions。

To　begin　with；　then；　the　moral　consciousness　in　general　is　presupposed。　It　takes　duty　to　be　the
essential　reality：　itself　is　actual　and　active；　and　in　its　actuality　and　action　fulfils　duty。　But　this　moral
consciousness；　at　the　same　time；　finds　before　it　the　assumed　freedom　of　nature：　it　learns　by
experience　that　nature　is　not　concerned　about　giving　consciousness　a　sense　of　the　unity　of　its
reality　with　that　of　nature；　and　hence　discovers　that　nature　may　let　it　become　happy；　but　perhaps
also　may　not。　The　non…moral　consciousness　on　the　other　hand　finds；　by　chance　perhaps；　its
realization　where　the　moral　consciousness　sees　merely　an　occasion　for　acting；　but　does　not　see
itself　obtaining　through　its　action　the　happiness　of　performance　and　of　the　enjoyment　of
achievement。　It　therefore　finds　reason　for　bewailing　a　situation　where　there　is　no　correspondence
between　itself　and　existence；　and　lamenting　the　injustice　which　confines　it　to　having　its　object
merely　in　the　form　of　pure　duty；　but　refuses　to　let　it　see　this　object　and　itself　actually　realized。

The　moral　consciousness　cannot　renounce　happiness　and　drop　this　element　out　of　its　absolute
purpose。　The　purpose；　which　is　expressed　as　pure　duty；。　essentially　implies　retention　of　individual
self…consciousness　and　maintenance　of　its　claims。　Individual　conviction　and　knowledge　thereof
constituted　a　fundamental　element　in　morality。　This　moment　in　the　objectified　purpose；　in　duty
fulfilled；　is　the　individual　consciousness　seeing　itself　as　actually　realized。　In　other　words；　this
moment　is　that　of　enjoyment；　which　thus　lies　in　th