phenomenology of mind-第136节

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power；　from　which　he　suffers　violence；　as　his　element　of　〃Pathos〃；　by　having　given　himself　over　to
which　his　self…consciousness　loses　freedom。　But　that　positive　power　belonging　to　the　universal　is
overcome　by　the　pure　self　of　the　individual；　the　negative　power。　This　pure　activity；　conscious　of　its
inalienable　force；　wrestles　with　the　unembodied　essential　being。　Becoming　its　master；　this　negative
activity　has　turned　the　element　of　pathos　into　its　own　material；　and　given　itself　its　content；　and　this
unity　comes　out　as　a　work；　universal　spirit　individualized　and　consciously　presented。



　　　　　　　　　　　　　　　　　　　　　　　　　　



1。　Greek　religion。　

2。　The　religion　of　pure　beauty。　

3。　This　paragraph　may　be　regarded　as　a　parenthetical　note。　




a
　　　　　　　　　　　　　　　The　Abstract　Work　of　Art

THE　first　work　of　art　is；　because　immediate；　abstract　and　particular。　As　regards　itself；　it　has　to
move　away　from　this　immediate　and　objective　phase　towards　self…consciousness；　while；　on　the
other　side；　the　latter　for　itself　endeavours　in　the　〃cult〃　to　do　away　with　the　distinction；　which　it　at
first　gives　itself　in　contrast　to　its　own　spirit；　and　by　so　doing　to　produce　a　work　of　art　inherently
endowed　with　life。

The　first　way　in　which　the　artistic　spirit　keeps　as　far　as　possible　removed　from　each　other　its　shape
and　its　active　consciousness；　is　immediate　in　character　—　the　shape　assumed　is　there　as　a　〃thing〃　in
general。　It　breaks　up　into　the　distinction　of　individualness　which　has　the　shape　of　the　self；　and
universality；　which　presents　the　inorganic　nature　in　reference　to　the　shape　adopted；　and　is　its
environment　and　habitation。　This　shape　assumed　obtains　its　pure　form；　the　form　belonging　to　spirit；
by　the　whole　being　raised　into　the　sphere　of　the　pure　notion。　It　is　not　the　crystal；　belonging　as　we
saw　to　the　level　of　understanding；　a　form　which　housed　and　covered　a　lifeless　element；　or　is　shone
upon　externally　by　a　soul。　Nor；　again；　is　it　that　commingling　of

the　forms　of　nature　and　thought；　which　first　arose　in　connexion　with　plants；　thought's　activity　here
being　still　an　imitation。　Rather　the　notion　strips　off　the　remnant　of　root；　branches；　and　leaves；　still
clinging　to　the　forms；　purifies　the　forms；　and　makes　them　into　figures　in　which　the　crystal's　straight
lines　and　surfaces　are　raised　into　incommensurable　relations；　so　that　the　animation　of　the　organic　is
taken　up　into　the　abstract　form　of　understanding；　and；　at　the　same　time；　its　essential
nature…incommensurability…is　preserved　for　understanding。　The　indwelling　god；　however；　is　the
black　stone　extracted　from　the　animal　encasement；（1）　and　suffused　with　the　light　of　consciousness。
The　human　form　strips　off　the　animal　character　with　which　it　was　mixed　up。　The　animal　form　is　for
the　god　merely　an　accidental　vestment；　the　animal　appears　alongside　its　true　form；（2）　and　has　no
longer　a　value　on　its　own　account；　but　has　sunk　into　being　a　significant　sign　of　something　else；　has
become　a　mere　symbol。　By　that　very　fact；　the　form　assumed　by　the　god　in　itself　casts　off　even　the
restrictions　of　the　natural　conditions　of　animal　existence；　and　hints　at　the　internal　arrangements　of
organic　life　melted　down　into　the　surface　of　the　form；　and　pertaining　only　to　this　surface。

　　　　　　　　　　　　　　　　　　（1）　THE　REPRESENTATION　OF　THE　GODS　

The　essential　being　of　the　god；　however；　is　the　unity　of　the　universal　existence　of　nature　and　of
self…conscious　spirit　which　in　its　actuality　appears　confronting　the　former。　At　the　same　time；　being
in　the　first　instance　an　individual　shape；　its　existence　is　one　of　the　elements　of　nature；　just　as　its
self…conscious　actuality　is　a　particular　national　spirit。（3）　But　the　former　is；　in　this　unity；　that　element
reflected　back　into　spirit；　nature　made　transparent　by　thought　and　united　with　self…conscious　life。
The　form　of　the　gods　retains；　therefore；　within　it　its　nature　element　as　something　transcended；　as　a
shadowy；　obscure　memory。　The　utter　chaos　and　confused　struggle　amongst　the　elements　existing
free　and　detached　from　each　other；　the　non…ethical　disordered　realm　of　the　Titans；　is　vanquished
and　banished　to　the　outskirts　of　self…transparent　reality；　to　the　cloudy　boundaries　of　the　world
which　finds　itself　in　the　sphere　of　spirit　and　is　there　at　peace。　These　ancient　gods；　first…born
children　of　the　union　of　Light　with　Darkness；　Heaven；　Earth；　Ocean；　Sun；　earth's　blind　typhonic
Fire；　and　so　on；　are　supplanted　by　shapes；　which　do　but　darkly　recall　those　earlier　titans；　and
which　are　no　longer　things　of　nature；　but　clear　ethical　spirits　of　self…conscious　nations。

This　simple　shape　has　thus　destroyed　within　itself　the　dispeace　of　endless　individuation；　the
individuation　both　in　the　life　of　nature；　which　operates　with　necessity　only　qua　universal　essence；
but　is　contingent　in　its　actual　existence　and　process；　and　also　in　the　life　of　a　nation；　which　is
scattered　and　broken　into　particular　spheres　of　action　and　into　individual　centres　of
self…consciousness；　and　has　an　existence　manifold　in　action　and　meaning。　All　this　individuation　the
simplicity　of　this　form　has　abolished；　and　brought　together　into　an　individuality　at　peace　with　itself。
Hence　the　condition　of　unrest　stands　contrasted　with　this　form；　confronting　quiescent　individuality；
the　essential　reality；　stands　self…consciousness；　which；　being　its　source　and　origin；　has　nothing　left
over　for　itself　except　to　be　pure　activity。　What　belongs　to　the　substance；　the　artist　imparted　entirely
to　his　work；　to　himself；　however；　as　a　specific　individuality　he　gave　in　his　work　no　reality。　He　could
only　confer　completeness　on　it　by　relinquishing　his　particular　nature；　divesting　himself　of　his　own
being；　and　rising　to　the　abstraction　of　pure　action。

In　this　first　and　immediate　act　of　production；　the　separation　of　the　work　and　his　self…conscious
activity　is　not　yet　healed　again。　The　work　is；　therefore；　not　by　itself　really　an　animated　thing；　it　is　a
whole　only　when　its　process　of　coming　to　be　is　taken　along　with　it。　The　obvious　and　common
element　in　the　case　of　a　work　of　art；　that　it　is　produced　in　consciousness　and　is　made　by　the　hand
of　man；　is　the　moment　of　the　notion　existing　qua　notion；　and　standing　in　contrast　to　the　work
produced。　And　if　this　notion；　qua　the　artist　or　spectator；　is　unselfish　enough　to　declare　the　work　of
art　to　be　per　se　absolutely　animated；　and　to　forget　himself　qua　agent　or　onlooker；　then；　as　against
this；　the　notion　of　spirit　has　to　be　insisted　on；　spirit　cannot　dispense　with　the　moment　of　being
conscious　of　itself。　This　moment；　however；　stands　in　contrast　to　the　work；　because　spirit；　in　this　its
primary　disruption；　gives　the　two　sides　their　abstract　and　specifically　contrasted　characteristics　of
〃doing〃　something　and　of　being　a　〃thing〃；　and　their　return　to　the　unity　they　started　from　has　not　yet
come　about。

The　artist　finds　out；　then；　in　his　work；　that　he　did　not　produce　a　reality　like　himself。　No　doubt　there
comes　back　to　him　from　his　work　a　consciousness　in　the　sense　that　an　admiring　multitude　honours
it　as　the　spirit；　which　is　their　own　true　nature。　But　this　way　of　animating　his　work；　since　it　renders
him　his　self…consciousness　merely　in　the　way　of　admiration；　is　rather　a　confession　to　the　artist　that
the　animated　work　is　not　on　the　same　level　as　himself。　Since　his　self　comes　back　to　him　in　the　form
of　gladness　in　general；　he　does　not　find　therein　the　pain　of　his　self…discipline　and　the　pain　of
production；　nor　the　exertion　and　strain　of　his　own　toil。　People　may；　moreover；　judge　the　work；　or
bring　it　offerings　and　gifts；　or　endue　it　with　their　consciousness　in　whatever　way　they　like　—　if　they
with　their　knowledge　set　themselves　over　it；　he　knows　how　much　more　his　act　is　than　what　they
understand　and　say；　if　they　put　themselves　beneath　it；　and　recognize　in　it　their　own　dominating
essential　reality；　he　knows　himself　as　the　master　of　this。

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　（2）　THE　HYMN

The　work　of　art　hence　requires　another　element　for　its　existence；　God　requires　another　way　of
going　forth　than　this；　in　which；　out　of　the　depths　of　his　creative　night；　he　drops　into　the　opposite；
into　externality；　to　the　character　of　a　〃thing〃　with　no　self…consciousness。　This　higher　element　is　that
of　Language…a　way　of　existing　which　is　directly　self…conscious　existence。　When　individual
self…consciousness　exists　in　that　way；　it　is　at　the　same　time　directly　a　form　of　universal　contagion；
complete　isolation　of　independent　self…existent　selves　is　at　once　fluent　continuity　and　universally
communicated　unity　of　the　many　selves；　it　is　the　soul　existing　as　soul。　The　god；　then；　which　takes
language　as　its　medium　of　embodiment；　is　the　work　of　art　inherently　animated；　endowed　with　a
soul；　a　work　which　directly　in　its　existence　contains　the　pure　activity　which　was　apart　from　and　in
contrast　to　the　god　when　existing　as　a　〃thing〃　In　other　words；　self　…consciousness；　when　its
essential　being　becomes　objective；　remains　in　direct　unison　with　itself。　It　is；　when　thus　at　home　with
itself　in　its　essential　nature；　pure　thought　or　devotion；　whose　inwardness　gets　at　the　same　time
express　existence　in　the　Hymn。　The　hymn　keeps　within　it　the　individuality　of　self…cons