phenomenology of mind-第14节

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seems　to　him　so　and　so　or　not。

Analysis　of　an　idea；　as　it　used　to　be　carried　out；　did　in　fact　consist　in　nothing　else　than　doing　away
with　its　character　of　familiarity。　To　break　up　an　idea　into　its　ultimate　elements　means　returning　upon
its　moments；　which　at　least　do　not　have　the　form　of　the　given　idea　when　found；　but　are　the
immediate　property　of　the　self。　Doubtless　this　analysis　only　arrives　at　thoughts　which　are
themselves　familiar　elements；　fixed　inert　determinations。　But　what　is　thus　separated；　and　in　a　sense
is　unreal；　is　itself　an　essential　moment；　for　just　because　the　concrete　fact　is　self…divided；　and　turns
into　unreality；　it　is　something　self…moving；　self…active。　The　action　of　separating　the　elements　is　the
exercise　of　the　force　of　Understanding；　the　most　astonishing　and　greatest　of　all　powers；　or　rather
the　absolute　power。　The　circle；　which　is　self…enclosed　and　at　rest；　and；　qua　substance；　holds　its
own　moments；　is　an　immediate　relation；　the　immediate；　continuous　relation　of　elements　with　their
unity；　and　hence　arouses　no　sense　of　wonderment。　But　that　an　accident　as　such；　when　out　loose
from　its　containing　circumference；　—　that　what　is　bound　and　held　by　something　else　and　actual　only
by　being　connected　with　it；　—　should　obtain　an　existence　all　its　own；　gain　freedom　and
independence　on　its　own　account…this　is　the　portentous　power　of　the　negative；　it　is　the　energy　of
thought；　of　pure　ego。　Death；　as　we　may　call　that　unreality；　is　the　most　terrible　thing；　and　to　keep
and　hold　fast　what　is　dead　demands　the　greatest　force　of　all。　Beauty；　powerless　and　helpless；
hates　understanding；　because　the　latter　exacts　from　it　what　it　cannot　perform。　But　the　life　of　mind　is
not　one　that　shuns　death；　and　keeps　clear　of　destruction；　it　endures　death　and　in　death　maintains　its
being。　It　only　wins　to　its　truth　when　it　finds　itself　utterly　torn　asunder。　It　is　this　mighty　power；　not　by
being　a　positive　which　turns　away　from　the　negative；　as　when　we　say　of　anything　it　is　nothing　or　it
is　false；　and；　being　then　done　with　it；　pass　off　to　something　else：　on　the　contrary；　mind　is　this　power
only　by　looking　the　negative　in　the　face；　and　dwelling　with　it。　This　dwelling　beside　it　is　the　magic
power　that　converts　the　negative　into　being。　That　power　is　just　what　we　spoke　of　above　as
subject；　which　by　giving　determinateness　a　place　in　its　substance；　cancels　abstract　immediacy；　i。e。
immediacy　which　merely　is；　and；　by　so　doing；　becomes　the　true　substance；　becomes　being　or
immediacy　that　does　not　have　mediation　outside　it；　but　is　this　mediation　itself。

　　　　　　　　　　　　　　　　　　　　10。　　—　and　this　into　the　Concept/Notion

This　process　of　making　what　is　objectively　presented　a　possession　of　pure　self…consciousness；　of
raising　it　to　the　level　of　universality　in　general；　is　merely　one　aspect　of　mental　development；　spiritual
evolution　is　not　yet　completed。　The　manner　of　study　in　ancient　times　is　distinct　from　that　of　the
modem　world；　in　that　the　former　consisted　in　the　cultivation　and　perfecting　of　the　natural　mind。
Testing　life　carefully　at　all　points；　philosophizing　about　everything　it　came　across；　the　former
created　an　experience　permeated　through　and　through　by　universals。　In　modem　times；　however；
an　individual　finds　the　abstract　form　ready　made。　In　straining　to　grasp　it　and　make　it　his　own；　he
rather　strives　to　bring　forward　the　inner　meaning　alone；　without　any　process　of　mediation；　the
production　of　the　universal　is　abridged；　instead　of　the　universal　arising　out　of　the　manifold　detail　of
concrete　existence。　Hence　nowadays　the　task　before　us　consists　not　so　much　in　getting　the
individual　clear　of　the　stage　of　sensuous　immediacy；　and　making　him　a　substance　that　thinks　and　is
grasped　in　terms　of　thought；　but　rather　the　very　opposite：　it　consists　in　actualizing　the　universal；　and
giving　it　spiritual　vitality；　by　the　process　of　breaking　down　and　superseding　fixed　and　determinate
thoughts。　But　it　is　much　more　difficult　to　make　fixed　and　definite　thoughts　fuse　with　one　another
and　form　a　continuous　whole　than　to　bring　sensuous　existence　into　this　state。　The　reason　lies　in
what　was　said　before。　Thought　determinations　get　their　substance　and　the　element　of　their
existence　from　the　ego；　the　power　of　the　negative；　or　pure　reality；　while　determinations　of　sense
find　this　in　impotent　abstract　immediacy；　in　mere　being　as　such。　Thoughts　become　fluent　and
interfuse；　when　thinking　pure　and　simple；　this　inner　immediacy；　knows　itself　as　a　moment；　when
pure　certainty　of　self　abstracts　from　itself。　It　does　not　〃abstract〃　in　the　sense　of　getting　away　from
itself　and　setting　itself　on　one　side；　but　of　surrendering　the　fixed　quality　of　its　self…affirmation；　and
giving　up　both　the　fixity　of　the　purely　concrete…which　is　the　ego　as　contrasted　with　the　variety　of　its
content…and　the　fixity　of　all　those　distinctions　＇the　various　thought…functions；　principles；　etc。＇　which
are　present　in　the　element　of　pure　thought　and　share　that　absoluteness　of　the　ego。　In　virtue　of　this
process　pure　thoughts　become　notions；　concepts；　and　are　then　what　they　are　in　truth；　self…moving
functions；　circles；　are　what　their　substance　consists　in；　are　spiritual　entities。

This　movement　of　the　spiritual　entities　constitutes　the　nature　of　scientific　procedure　in　general。
Looked　at　as　the　concatenation　of　their　content；　this　movement　is　the　necessitated　development
and　expansion　of　that　content　into　an　organic　systematic　whole。　By　this　movement；　too；　the　road；
which　leads　to　the　notion　of　knowledge；　becomes　itself　likewise　a　necessary　and　complete
evolving　process　（Werden）。　This　preparatory　stage　thus　ceases　to　consist　of　casual　philosophical
reflections；　referring　to　objects　here　and　there；　to　processes　and　thoughts　of　the　undeveloped　mind
as　chance　may　direct；　and　it　does　not　try　to　establish　the　truth　by　miscellaneous　ratiocinations；
inferences；　and　consequences　drawn　from　circumscribed　thoughts。　The　road　to　science；　by　the
very　movement　of　the　notion　itself；　will　compass　the　entire　objective　world　of　conscious　life　in　its
rational　necessity。

Further；　a　systematic　exposition　like　this　constitutes　the　first　part　of　science；　because　the　positive
existence　of　mind；　qua　primary　and　ultimate；　is　nothing　but　the　immediate　aspect　of　mind；　the
beginning；　the　beginning；　but　not　yet　its　return　to　itself。　The　characteristic　feature　distinguishing　this
part　of　science　＇Phenomenology＇　from　the　others　is　the　element　of　positive　immediate　existence。
The　mention　of　this　distinction　leads　us　to　discuss　certain　established　ideas　that　usually　come　to
notice　in　this　connexion。　

The　mind's　immediate　existence；　conscious　life；　has　two　aspects　—　cognition　and　objectivity　which
is　opposed　to　or　negative　of　the　subjective　function　of　knowing。　Since　it　is　in　the　medium　of
consciousness　that　mind　is　developed　and　brings　out　its　various　moments；　this　opposition　between
the　factors　of　conscious　life　is　found　at　each　stage　in　the　evolution　of　mind；　and　all　the　various
moments　appear　as　modes　or　forms　（Gestalten）　of　consciousness。　The　scientific　statement　of　the
course　of　this　development　is　a　science　of　the　experience　through　which　consciousness　passes；　the
substance　and　its　process　are　considered　as　the　object　of　consciousness。　Consciousness　knows
and　comprehends　nothing　but　what　falls　within　its　experience；　for　what　is　found　in　experience　is
merely　spiritual　substance；　and；　moreover；　object　of　its　self。　Mind；　however；　becomes　object；　for
it　consists　in　the　process　of　becoming　an　other　to　itself；　i。e。　an　object　for　its　own　self；　and　in
transcending　this　otherness。　And　experience　is　called　this　very　process　by　which　the　element　that　is
immediate；　unexperienced；　i。e。　abstract…whether　it　be　in　the　form　of　sense　or　of　a　bare　thought　—
externalizes　itself；　and　then　comes　back　to　itself　from　this　state　of　estrangement；　and　by　so　doing　is
at　length　set　forth　in　its　concrete　nature　and　real　truth；　and　becomes　too　a　possession　of
consciousness。

The　dissimilarity　which　obtains　in　consciousness　between　the　ego　and　the　substance　constituting　its
object；　is　their　inner　distinction；　the　factor　of　negativity　in　general。　We　may　regard　it　as　the　defect
of　both　opposites；　but　it　is　their　very　soul；　their　moving　spirit。　It　was　on　this　account　that　certain
thinkers　long　ago　took　the　void　to　be　the　principle　of　movement；　when　they　conceived　the　moving
principle　to　be　the　negative　element；　though　they　had　not　as　yet　thought　of　it　as　self。　While　this
negative　factor　appears　in　the　first　instance　as　a　dissimilarity；　as　an　inequality；　between　ego　and
object；　it　is　just　as　much　the　inequality　of　the　substance　with　itself。　What　seems　to　take　place
outside　it；　to　be　an　activity　directed　against　it；　is　its　own　doing；　its　own　activity；　and　substance
shows　that　it　is　in　reality　subject。　When　it　has　brought　out　this　completely；　mind　has　made　its
existence　adequate　to　and　one　with　its　essential　nature。　Mind　is　object　to　itself　just　as　it　is；　and　the
abstract　element　of　immediacy；　of　the　separation　between　knowing　and　the　truth；　is　overcome。
Being　is　entirely　mediated；　it　is　a　substantial　content；　that　is　likewise　directly　in　the　possession　of
the　ego；　has　the　character　of　sel