phenomenology of mind-第145节

按键盘上方向键 ← 或 → 可快速上下翻页，按键盘上的 Enter 键可回到本书目录页，按键盘上方向键 ↑ 可回到本页顶部！
————未阅读完？加入书签已便下次继续阅读！


as　their　unity。

In　so　far　as　self…consciousness　in　a　one…sided　way　grasps　only；　its　own　relinquishment；　although　its
object　is　thus　f　or　it　at　once　both　existence　and　self　and　it　knows　all　existence　to　be　spiritual　in
nature；　yet　true　spirit　has　not　become　thereby　objective　for　it。　For；　so　far；　being　in　general　or
substance；　would　not　essentially　from　its　side　be　also　emptied　of　itself；　and　become
self…consciousness。　In　that　case；　then；　all　existence　is　spiritual　reality　merely　from　the　standpoint　of
consciousness；　not　inherently　in　itself。　Spirit　in　this　way　has　merely　a　fictitious　or　imaginary
existence。（5）　This　imagination　is　fantastic　extravagance　of　mind；　which　introduces　into　nature　as
well　as　history；　the　World　and　the　mythical　ideas　of　early　religions；　another　inner　esoteric　meaning
different　from　what　they；　on　the　face　of　them；　bear　directly　to　consciousness；　and；　in　particular；　in
the　case　of　religions；　another　meaning　than　the　self…consciousness；　whose　religions　they　were；
actually　knew　to　be　there。　But　this　meaning　is　one　that　is　borrowed；　a　garment；　which　does　not
cover　the　nakedness　of　the　outer　appearance；　and　secures　no　belief　and　respect；　it　is　no　more　than
murky　darkness　and　a　peculiar　crazy　contortion　of　consciousness。

If　then　this　meaning　of　the　objective　is　not　to　be　bare　fancy　and　imagination；　it　must　be　inherent　and
essential　（an　sich）；　i。e。　must　in　the　first　place　arise　in　consciousness　as　springing　from　the　very
notion；　and　must　come　forth　in　its　necessity。　It　is　thus　that　self…knowing　spirit　has　arisen；　it　has
arisen　through　the　knowledge　of　immediate　consciousness；　i。e。　of　consciousness　of　the　existing
object；　by　means　of　its　necessary　process。　This　notion；　which；　being　immediate；　had　also；　for　its
consciousness；　the　shape　of　immediacy；　has；　in　the　second　place；　taken　on　the　form　of
self…consciousness　essentially　and　inherently；　i。e。　by　just　the　same　necessity　of　the　notion　by　which
being　or　immediacy；　the　abstract　object　of　self…consciousness；　renounces　itself　and　becomes；　for
consciousness；　Ego。　The　immediate　entity　（Ansich）；　or　＇objectively＇　existent　necessity；　is；
however；　different　from　the　＇subjective＇　thinking　entity；　or　the　knowledge　of　necessity　—　a
distinction　which；　at　the　same　time；　does　not　lie　outside　the　notion；　for　the　simple　unity　of　the
notion　is　itself　immediate　being。　The　notion　is　at　once　what　empties　or　relinquishes　itself；　or　the
explicit　unfolding　of　directly　apprehended　（angeschaut）　necessity；　and　is　also　at　home　with　itself　in
that　necessity；　knows　it　and　comprehends　it。　The　immediate　inherent　nature　of　spirit；　which　takes
on　the　form　of　self…consciousness；　means　nothing　else　than　that　the　concrete　actual　world…spirit
has　reached　this　knowledge　of　itself。　It　is　then　too　that　this　knowledge　first　enters　its
consciousness；　and　enters　it　as　truth。　How　that　came　about　has　already　been　explained。

　（2）。　The　Ultimate　Content　of　Revealed　Religion；　the　realty　of　the　Incarnation　of　God

That　Absolute　Spirit　has　taken　on　the　shape　of　self…consciousness　inherently；　and　therefore　also
consciously　to　itself　—　this　appears　now　as　the　belief　of　the　world；　the　belief　that　spirit　exists　in
fact　as　a　definite　self…consciousness；　i。e。　as　an　actual　human　being；　that　spirit　is　an　object　for
immediate　experience；　that　the　believing　mind　sees；　feels；　and　hears　this　divinity。（6）　Taken　thus　it
is　not　imagination；　not　a　fancy；　it　is　actual　in　the　believer。　Consciousness　in　that　case　does　not　set
out　from　its　own　inner　life；　does　not　start　from　thought；　and　in　itself　combine　the　thought　of　God
with　existence；　rather　it　sets　out　from　immediate　present　existence；　and　recognizes　God　in　it。

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　（a）　in　an　individual

The　moment　of　immediate　existence　is　present　in　the　content　of　the　notion；　and　present　in　such　a
way　that　the　religious　spirit；　on　the　return　of　all　ultimate　reality　into　consciousness；　has　become
simple　positive　self；　just　as　the　actual　spirit　as　such；　in　the　case　of　the　〃unhappy　consciousness〃；
was　just　this　simple　self…conscious　negativity。　The　self　of　the　existent　spirit　has　in　that　way　the　form
of　complete　immediacy。　It　is　neither　set　up　as　something　thought；　or　imaginatively　represented；　nor
as　something　produced；　as　is　the　case　with　the　immediate　self　in　natural　religion；　or　again　in　religion
as　art。　Rather；　this　concrete　God　is　beheld　sensuously　I　and　immediately　as　a　self；　as　a　real
individual　human　being；　only　so　is　it　a　self…consciousness。

This　incarnation　of　the　Divine　Being；　its　having　essentially　and　directly　the　shape　of
self…consciousness；　is　the　simple　content　of　Absolute　Religion。　Here　the　Divine　Being　is　known　as
Spirit；　this　religion　is　the　Divine　Being's　consciousness　concerning　itself　that　it　is　Spirit。　For　spirit　is
knowledge　of　self　in　a　state　of　alienation　of　self：　spirit　is　the　Being　which　is　the　process　of　retaining
identity　with　itself　in　its　otherness。　This；　however；　is　Substance；　so　far　as　in　its　accidents　substance
at　the　same　time　is　turned　back　into　itself；　and　is　so；　not　as　being　indifferent　towards　something
unessential　and；　consequently；　as　finding　itself　in　some　alien　element；　but　as　being　there　within　itself；
i。e。　so　far　as　it　is　subject　or　self。　

In　this　form　of　religion　the　Divine　Being　is；　on　that　account；　revealed。　Its　being　revealed　obviously
consists　in　this；　that　what　it　is；　is　known。　It　is；　however；　known　just　in　its　being　known　as　spirit；　as
a　Being　which　is　essentially　self…consciousness。

There　is　something　in　its　object　concealed　from　consciousness　if　the　object　is　for　consciousness　an
〃other〃；　or　something　alien；　and　if　consciousness　does　not　know　the　object　as　its　self。　This
concealment；　this　secrecy；　ceases　when　the　Absolute　Being　qua　spirit　is　object　of　consciousness。
For　here　in　its　relation　to　consciousness　the　object　is　in　the　form　of　self；　i。e。　consciousness
immediately　knows　itself　there；　or　is　manifest；　revealed；　to　itself　in　the　object。　Itself　is　manifest　to
itself　only　in　its　own　certainty　of　self；　the　object　it　has　is　the　self；　self；　however；　is　nothing　alien　and
extraneous；　but　inseparable　unity　with　itself；　the　immediately　universal。　It　is　the　pure　notion；　pure
thought；　or　self…existence；　（being…for…self）；　which　is　immediately　being；　and；　therewith；
being…for…another；　and；　qua　this　being…for…another；　is　immediately　turned　back　into　itself　and　is　at
home　with　itself　（bei　sich）。　It　is　thus　the　truly　and　solely　revealed。　The　Good；　the　Righteous；　the
Holy；　Creator　of　Heaven　and　Earth；　etc。　—　all　these　are　predicates　of　a　subject；　universal
moments；　which　have　their　support　on　this　central　point；　and　only　are　when　consciousness　goes
back　into　thought。

As　long　as　it　is　they　that　are　known；　their　ground　and　essential　being；　the　Subject　itself；　is　not　yet
revealed；　and　in　the　same　way　the　specific　determinations　of　the　universal　are　not　this　universal
itself。　The　Subject　itself；　and　consequently　this　pure　universal　too；　is；　however；　revealed　as　self；　for
this　self　is　just　this　inner　being　reflected　into　itself；　the　inner　being　which　is　immediately　given　and　is
the　proper　certainty　of　that　self；　for　which　it　is　given。　To　be　in　its　notion　that　which　reveals　and　is
revealed　—　this　is；　then；　the　true　shape　of　spirit；　and　moreover；　this　shape；　its　notion；　is　alone　its
very　essence　and　its　substance。　Spirit　is　known　as　self…consciousness；　and　to　this
self…consciousness　it　is　directly　revealed；　for　it　is　this　self…consciousness　itself。　The　divine　nature　is
the　same　as　the　human；　and　it　is　this　unity　which　is　intuitively　apprehended　（angeschaut）。

Here；　then；　we　find　as　a　fact　consciousness；　or　the　general　form　in　which　Being　is　aware　of　Being
—　the　shape　which　Being　adopts　—　to　be　identical　with　its　self…consciousness。　This　shape　is　itself　a
self…consciousness；　it　is　thus　at　the　same　time　an　existent　object；　and　this　existence　possesses
equally　directly　the　significance　of　pure　thought；　of　Absolute　Being。

The　absolute　Being　existing　as　a　concrete　actual　self…consciousness；　seems　to　have　descended
from　its　eternal　pure　simplicity；　but　in　fact　it　has；　in　so　doing；　attained　for　the　first　time　its　highest
nature；　its　supreme　reach　of　being。　For　only　when　the　notion　of　Being　has　reached　its　simple　purity
of　nature；　is　it　both　the　absolute　abstraction；　which　is　pure　thought　and　hence　the　pure　singleness
of　self；　and　immediacy　or　objective　being；　on　account　of　its　simplicity。

What　is　called　sense…consciousness　is　just　this　pure　abstraction；　it　is　this　kind　of　thought　for　which
being　is　the　immediate。　The　lowest　is　thus　at　the　same　time　the　highest：　the　revealed　which　has
come　forth　entirely　to　the　surface　is　just　therein　the　deepest　reality。　That　the　Supreme　Being　is
seen；　heard；　etc。；　as　an　existent　self…consciousness　this　is；　in　very　truth；　the　culmination　and
consummation　of　its　notion。　And　through　this　consummation；　the　Divine　Being　is　given　and　exists
immediately　in　its　character　as　Divine　Being。

This　immediate　existence　is　at　the　same　time　not　solely　and　simply　immediate　consciousness；　it　is
religious　consciousness。　This　immediacy　means　not　only　an　existent　self…consciousness；　but　also
the　purely　thought…co