phenomenology of mind-第142节

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the　acting　individuality。　The　one　is　the　substance；　the　power　presiding　over　the　hearth　and　home
and　the　spirit　worshipped　by　the　family；　as　well　as　the　universal　power　pervading　state　and
government。　Since　this　distinction　belongs　to　the　substance　as　such；　it　is；　when　dramatically
presented；　not　individualized　in　two　distinct　shapes　＇of　the　substance＇；　but　has　in　actual　reality　the
two　persons　of　its　characters。　On　the　other　hand；　the　distinction　between　knowing　and　not
knowing　falls　within　each　of　the　actual　self…consciousnesses；　and　only　in　abstraction；　in　the　element
of　universality；　does　it　get　divided　into　two　individual　shapes。　For　the　self　of　the　hero　only　exists　as
a　whole　consciousness；　and　hence　includes　essentially　the　whole　of　the　distinction　belonging　to　the
form；　but　its　substance　is　determinate；　and　only　one　side　of　the　content　distinguished　belongs　to
him。　Hence　the　two　sides　of　consciousness；　which　have　m　concrete　reality　no　separate　individuality
peculiarly　their　own；　receive；　when　ideally　represented；　each　its　own　particular　form：　the　one　that
of　the　god　revealed；　the　other　that　of　the　Furies　keeping　themselves　concealed。　In　part　both　enjoy
equal　honour；　while　again；　the　form　assumed　by　the　substance；　Zeus；　is　the　necessity　of　the　relation
of　the　two　to　one　another。　The　substance　is　the　relation　＇1＇　that　knowledge　is　for　itself；　but　finds　its
truth　in　what　is　simple；　＇2＇　that　the　distinction；　through　and　in　which　actual　consciousness　exists；
has　its　basis　in　that　inner　being　which　destroys　it；　＇3＇　that　the　clear　conscious　assurance　of　certainty
has　its　confirmation　in　forgetfulness。

Consciousness　disclosed　this　opposition　by　action；　through　doing　something。　Acting　in　accordance
with　the　knowledge　revealed；　it；　finds　out　the　deceptiveness　of　that　knowledge；　and　being
committed；　as　regards　its　inner　nature。；　to　one　of　the　attributes　of　substance；　it　did　violence　to　the
other　and　thereby　gave　the　latter　right　as　against　itself。　When　following　that　god　who　knows　and
reveals　himself；　it　really　seized　hold　of　what　is　not　revealed；　and　pays　the　penalty　for　having　trusted
the　knowledge；　whose　equivocal　character　（since　this　is　its　very　nature）　it　also　had　to　discover；
and　an　admonition　thereanent　to　be　given。　The　frenzy　of　the　priestess；　the　inhuman　shape　of　the
witches；　the　voices　of　trees　and　birds；　dreams；　and　so　on；　are　not　ways　in　which　truth　appears；
they　are　admonitory　signs　of　deception；　of　want　of　judgment；　of　the　individual　and　accidental
character　of　knowledge。　Or；　what　comes　to　the　same　thing；　the　opposite　power；　which
consciousness　has　violated；　is　present　as　express　law　and　authentic　right；　whether　law　of　the　family
or　law　of　the　state；　while　consciousness；　on　the　other　hand；　pursued　its　own　proper　knowledge；
and　hid　from　itself　what　was　revealed。

The　truth；　however；　of　the　opposing　powers　of　content　and　consciousness　is　the　final　result；　that
both　are　equally　right；　and；　hence；　in　their　opposition　（which　comes　about　through　action）　are
equally　wrong。　The　process　of　action　proves　their　unity　in　the　mutual　overthrow　of　both　powers
and　both　self…conscious　characters。　The　reconciliation　of　the　opposition　with　itself　is　the　Lethe　of
the　nether　world　in　the　form　of　Death…or　the　Lethe　of　the　upper　world　in　the　form　of　absolution；
not　from　guilt　（for　consciousness　cannot　deny　its　guilt；　because　the　act　was　done）；　but　from　the
crime；　and　in　the　form　of　the　peace　of　soul　which　atones　for　the　crime。　Both　are　forgetfulness；　the
disappearance　of　the　reality　and　action　of　the　powers　of　the　substance；　of　their　component
individualities；　and　of　the　powers　of　the　abstract　thought　of　good　and　evil。　For　none　of　them　by
itself　is　the　real　essence：　this　consists　in　the　undisturbed　calm　of　the　whole　within　itself；　the
immovable　unity　of　Fate；　the　quiescent　existence　（and　hence　want　of　activity　and　vitality）　of　the
family　and　government；　and　the　equal　honour　and　consequent　indifferent　unreality　of　Apollo　and
the　Furies；　and　the　return　of　their　spiritual　life　and　activity　into　Zeus　solely　and　simply。

This　destiny　completes　the　depopulation　of　Heaven…of　that　unthinking　blending　of　individuality　and。
ultimate　Being　—　a　blending　whereby　the　action　of　this　absolute　Being　appears　as　something
incoherent；　contingent；　unworthy　of　itself；　for　individuality；　when　attaching　in　a　merely　superficial
way　to　absolute　Being；　is　unessential。　The　expulsion　of　such　unreal　insubstantial　ideas；　which　was
demanded　by　the　philosophers　of　antiquity；　thus　already　has　its　beginning　in　tragedy　in　general；
through　the　fact　that　the　division　of　the　substance　is　controlled　by　the　notion；　and　hence
individuality　is　the　essential　individuality；　and　the　specific　determinations　are　absolute　characters。
The　self…consciousness　represented　in　tragedy　knows　and　acknowledges　on　that　account　only　one
highest　power；　Zeus。　This　Zeus　is　known　and　acknowledged　only　as　the　power　of　the　state　or　of
the　hearth　and　home；　and；　in　the　opposition　belonging　to　knowledge；　merely　as　the　Father　of　the
knowledge　of　the　particular；　—　a　knowledge　assuming　a　figure　in　the　drama：　—　and　again　as　the
Zeus　of　the　oath　and　of　the　Furies；　the　Zeus　of　what　is　universal；　of　the　inner　being　dwelling　in
concealment。　The　further　moments　taken　from　the　notion　（Begriff）　and　dispersed　in　the　form　of
ideal　presentation　（Vorstellung）；　moments　which　the　chorus　permits　to　hold　good　one　after　the
other；　are；　on　the　other　hand；　not　the　〃pathos〃　of　the　hero；　they　sink　to　the　level　of　passions　in　the
hero　—　to　the　level　of　accidental；　insubstantial　moments；　which　the　impersonal　chorus　no　doubt
praises；　but　which　are　not　capable　of　constituting　the　character　of　heroes；　nor　of　being　expressed
and　revered　by　them　as　their　real　nature。

But；　further；　the　persons　of　the　divine　Being　itself；　as　well　as　the　characters　of　its　substance；
coalesce　into　the　simplicity　of　what　is　devoid　of　consciousness。　This　necessity　has；　in　contrast　to
self…consciousness；　the　characteristic　of　being　the　negative　power　of　all　the　shapes　that　appear；　a
power　in　which　they　do　not　recognize　themselves；　but　perish　therein。　The　self　appears　as　merely
allotted　amongst　the　different　characters；　and　not　as　the　mediating　factor　of　the　process。　But
self…consciousness；　the　simple　certainty　of　self；　is　in　point　of　fact　the　negative　power；　the　unity　of
Zeus；　the　unity　of　the　substantial　essence　and　abstract　necessity；　it　is　the　spiritual　unity　into　which
everything　returns。　Because　actual　self…consciousness　is　still　distinguished　from　the　substance　and
fate；　it　is　partly　the　chorus；　or　rather　the　crowd　looking　on；　whom　this　movement　of　the　divine　life
fills　with　fear　as　being　something　alien　and　strange；　or　in　whom　this　movement；　as　something
closely　touching　themselves；　produces　merely　the　emotion　of　passive　pity。　Partly　again；　so　far　as
consciousness　co…operates　and　belongs　to　the　various　characters；　this　alliance　is　of　an　external
kind；　is　a　hypocrisy　—　because　the　true　union；　that　of　self；　fate；　and　substance；　is　not　yet　present。
The　hero；　who　appears　bef　ore　the　onlookers；　breaks　up　into　his　mask　and　the　actor；　into　the
person　of　the　play　and　the　actual　self。

The　self…consciousness　of　the　heroes　must　step　forth　from　its　mask　and　be　represented　as　knowing
itself　to　be　the　fate　both　of　the　gods　of　the　chorus　and　of　the　absolute　powers　themselves；　and　as
being　no　longer　separated　from　the　chorus；　the　universal　consciousness。

Comedy　has；　then；　first　of　all；　the　aspect　that　actual　self…consciousness　represents　itself　as　the　fate
of　the　gods。　These　elemental　Beings　are；　qua　universal　moments；　no　definite　self；　and　are　not
actual。　They　are；　indeed；　endowed　with　the　form　of　individuality；　but　this　is　in　their　case　merely　put
on；　and　does　not　really　and　truly　belong　to　them。　The　actual　self　has　no　such　abstract　moment　as
its　substance　and　content。　The　subject；　therefore；　is　raised　above　such　a　moment；　as　it　would　be
above　a　particular　quality；　and　when　clothed　with　this　mask　gives　utterance　to　the　irony　of　such　a
property　trying　to　be　something　on　its　own　account。　The　pretentious　claims　of　the　universal
abstract　nature　are　shown　up　and　discovered　in　the　actual　self；　it　is　seen　to　be　caught　and　held　in　a
concrete　reality；　and　lets　the　mask　drop；　just　when　it　wants　to　be　something　genuine。　The　self；
appearing　here　in　its　significance　as　something　actual；　plays　with　the　mask　which　it　once　puts　on；　in
order　to　be　its　own　person；　but　it　breaks　away　from　this　seeming　and　pretence　just　as　quickly
again；　and　comes　out　in　its　own　nakedness　and　commonness；　which　it　shows　not　to　be　distinct
from　the　proper　self；　the　actor；　nor　again　from　the　onlooker。

This　general　dissolution；　which　the　formally　embodied　essential　nature　as　a　whole　undergoes　when
it　assumes　individuality；　becomes　in　its　content　more　serious；　and　hence　more　petulant　and　bitter；
in　so　far　as　the　content　possesses　its　more　serious　and　necessary　meaning。　The　divine　substance
combines　the　meaning　of　natural　and　ethical　essentiality。

As　regards　the　natural　element；　actual　self…consciousness　shows　in　the　very　fact　of　applying
elements　of　nature　for　its　adornment；　for　its　abode　and　so　on；　and　a