phenomenology of mind-第152节

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useful；　and　only　to　be　considered　from　the　point　of　view　of　their　utility。　The　trained　and　cultivated
self…consciousness；　which　has　traversed　the　region　of　spirit　in　self…alienation；　has；　by　giving　up
itself；　produced　the　thing　as　its　self；　it　retains　itself；　therefore；　still　in　the　thing；　and　knows　the　thing
to　have　no　independence；　in　other　words　knows　that　the　thing　has　essentially　and　solely　a　relative
existence。　Or　again　—　to　give　complete　expression　to　the　relationship；　i。e。　to　what　here　alone
constitutes　the　nature　of　the　object　—　the　thing　stands　for　something　that　is　self…existent；
sense…certainty　（sense…experience）　is　announced　as　absolute　truth；　but　this　self…existence　is　itself
declared　to　be　a　moment　which　merely　disappears；　and　passes　into　its　opposite；　into　a　being　at　the
mercy　of　an　〃other〃。

But　knowledge　of　the　thing　is　not　vet　finished　at　this　point。　The　thing　must　become　known　as　self
not　merely　in　regard　to　the　immediateness　of　its　being　and　as　regards　its　determinateness；　but　also
in　the　sense　of　essence　or　inner　reality。　This　is　found　in　the　case　of　Moral　Self…consciousness。　This
mode　of　experience　knows　its　knowledge　as　the　absolute　essential　element；　knows　no　other
objective　being　than　pure　will　or　pure　knowledge。　It　is　nothing　but　merely　this　will　and　this
knowledge。　Any　other　possesses　merely　non…essential　being；　i。e。　being　that　has　no　inherent　nature
per　se；　but　only　its　empty　husk。　In　so　far　as　the　moral　consciousness；　in　its　view　of　the　world；　lets
existence　drop　out　of　the　self；　it　just　as　truly　takes　this　existence　back　again　into　its　self。　In　the　form
of　conscience；　finally；　it　is　no　longer　this　incessant　alternation　between　the　placing〃　and　the
〃displacing〃　＇dissembling＇　of　existence　and　self；　it　knows　that　its　existence　as　such　is　this　pure
certainty　of　its　own　self；　the　objective　element；　into　which　qua　acting　it　puts　forth　itself；　is　nothing
else　than　pure　knowledge　of　itself　by　itself。

These　are　the　moments　which　compose　the　reconciliation　of　spirit　with　its　own　consciousness
proper。　By　themselves　they　are　single　and　isolated；　and　it　is　their　spiritual　unity　alone　which
furnishes　the　power　for　this　reconciliation。　The　last　of　these　moments　is；　however；　necessarily　this
unity　itself；　and；　as　we　see；　binds　them　all　in　fact　into　itself。　Spirit　certain　of　itself　in　its　objective
existence　takes　as　the　element　of　its　existence　nothing　else　than　this　knowledge　of　self。　The
declaration　that　what　it　does　it　does　in　accordance　with　the　conviction　of　duty…this　statement　is　the
warrant　for　its　own　action；　and　makes　good　its　conduct。

Action　is　the　first　inherent　division　of　the　simple　unity　of　the　notion；　and　the　return　out　of　this
division。　This　first　movement　turns　round　into　the　second；　since　the　element　of　recognition　puts
itself　forward　as　simple　knowledge　of　duty　in　contrast　to　the　distinction　and　diremption　that　lie　in
action　as　such　and；　in　this　way；　form　a　rigid　reality　confronting　action。　In　pardon；　however；　we　saw
how　this　rigid　fixity　gives　way　and　renounces　its　claims。　Reality　has　here；　qua　immediate
existence；　no　other　significance　for　self…consciousness　than　that　of　being　pure　knowledge；
similarly；　qua　determinate　existence；　or　qua　relation；　what　is　self…opposed　is　a　knowledge　partly
of　this　purely　individual　self；　partly　of　knowledge　qua　universal。　Herein　it　is　established；　at　the
same　time；　that　the　third　moment；　universality；　or　the　essence；　means　for　each　of　the　two　opposite
factors　merely　knowledge。　Finally　they　also　cancel　the　empty　opposition　that　still　remains；　and　are
the　knowledge　of　ego　as　identical　with　ego：…this　individual　self　which　is　immediately　pure
knowledge　or　universal。

This　reconciliation　of　consciousness　with　self…consciousness　thus　proves　to　be　brought　about　in　a
double…sided　way；　in　the　one　case；　in　the　religious　mind；　in　the　other　case；　in　consciousness　itself
as　such。　They　axe　distinguished　inter　se　by　the　fact　that　the　one　is　this　reconciliation　in　the　form　of
implicit　immanence；　the　other　in　the　form　of　explicit　self…existence。　As　we　have　considered　them；
they　at　the　beginning　fall　apart。　In　the　order　in　which　the　modes　or　shapes　of　consciousness　came
before　us；　consciousness　has　reached　the　individual　moments　of　that　order；　and　also　their
unification；　long　before　ever　religion　gave　its　object　the　shape　of　actual　self…consciousness。　The
unification　of　both　aspects　is　not　yet　brought　to　light；　it　is　this　that　winds　up　this　series　of
embodiments　of　spirit；　for　in　it　spirit　gets　to　the　point　where　it　knows　itself　not　only　as　it　is
inherently　in　itself；　or　in　terms　of　its　absolute　content；　nor　only　as　it　is　（objectively）　for　itself　in　terms
of　its　bare　form　devoid　of　content；　or　in　terms　of　self…consciousness；　but　as　it　is　in　its
self…completeness；　as　it　is　in　itself　and　for　itself。

This　unification　has；　however；　already　taken　place　by　implication；　and　has　done　so　in　religion　in　the
return　of　the　figurative　idea　（Vorstellung）　into　self…consciousness；　but　not　according　to　the　proper
form；　for　the　religious　aspect　is　the　aspect　of　the　essentially　independent　（Ansich）　and　stands　in
contrast　to　the　process　of　self…consciousness。　The　unification　therefore　belongs　to　this　other
aspect；　which　by　contrast　is　the　aspect　of　reflexion　into　self；　is　that　side　therefore　which　contains　its
self　and　its　opposite；　and　contains　them　not　only　implicitly；　（an　sich）　or　in　a　general　way；　but
explicitly　（für　sich）　or　expressly　developed　and　distinguished。　The　content；　as　well　as　the　other
aspect　of　self…conscious　spirit；　so　far　as　it　is　the　other　aspect；　have　been　brought　to　light　and　are
here　in　their　completeness：　the　unification　still　a…wanting　is　the　simple　unity　of　the　notion。　This
notion　is　also　already　given　with　the　aspect　of　self…consciousness；　but　as　it　previously　came　before
us　above；　it；　like　all　the　other　moments；　has　the　form　of　being　a　particular　mode　or　shape　of
consciousness。　It　is　that　part　of　the　embodiment　of　self…assured　spirit　which　keeps　within　its
essential　principle　and　was　called　the　〃beautiful　soul〃。　That　is　to　say；　the　〃beautiful　soul〃　is　its　own
knowledge　of　itself　in　its　pure　transparent　unity　—　self…consciousness；　which　knows　this　pure
knowledge　of　pure　inwardness　to　be　spirit；　is　not　merely　intuition　of　the　divine；　but　the　self　intuition
of　God　Himself。

Since　this　notion　keeps　itself　fixedly　opposed　to　its　realization；　it　is　the　one…sided　shape　which　we
saw　before　disappear　into　thin　air；　but　also　positively　relinquish　itself　and　advance　further。　Through
this　act　of　realization；　this　objectless　self…consciousness　ceases　to　hold　fast　by　itself；　the
determinateness　of　the　notion　in　contrast　with　its　fulfilment　is　canceled　and　done　away　with。　Its　self
…consciousness　attains　the　form　of　universality；　and　what　remains　is　its　true　notion；　the　notion　that
has　attained　its　realization　—　the　notion　in　its　truth；　i。e。　in　unity　with　its　externalization。　It　is
knowledge　of　pure　knowledge；　not　in　the　sense　of　an　abstract　essence　such　as　duty　is；　but　in　the
sense　of　an　essential　being　which　is　this　knowledge；　this　individual　pure　…self…consciousness　which
is　therefore　at　the　same　time　a　genuine　object；　for　this　notion　is　the　self…existing　self。

This　notion　gave　itself　its　fulfilment　partly　in　the　acts　performed　by　the　spirit　that　is　sure　of　itself。
partly　in　religion。　In　the　latter　it　won　the　absolute　content　qua　content　or　in　the　form　of　a　figurative
idea　or　of　otherness　for　consciousness。　On　the　other　hand；　in　the　first　the　form　is　just　the　self；　for
that　mode　contains　the　active　spirit　sure　of　itself；　the　self　accomplishes　the　life　of　Absolute　Spirit。
This　shape　（mode）；　as　we　see；　is　that　simple　notion；　which　however　gives　up　its　eternal　essential
Being；　takes　upon　itself　objective　existence；　or　acts。　The　power　of　diremption　or　of　coming　forth
out　of　its　inwardness　lies　in　the　purity　of　the　notion；　for　this　purity　is　absolute　abstraction　of
negativity。　In　the　same　way　the　notion　finds　its　element　of　reality；　or　the　objective　being　it　contains；
in　pure　knowledge　itself；　for　this　knowledge　is　simple　immediacy；　which　is　being　and　existence　as
well　as　essence；　the　former　negative　thought；　the　latter　positive　thought。　This　existence；　finally；　is
just　as　much　that　state　of　reflexion　into　self　which　comes　out　of　pure　knowledge　—　both　qua
existence　and　qua　duty　—　and　this　is　the　state　of　evil。　This　process　of　〃going　into　self〃　constitutes
the　opposition　lying　in　the　notion；　and　is　thus　the　appearance　on　the　scene　of　pure　knowledge　of
the　essence；　a　knowledge　which　does　not　act　and　is　not　real。　But　to　make　its　appearance　in　this
opposition　is　to　participate　in　it；　pure　knowledge　of　essence　has　inherently　relinquished　its
simplicity；　for　it　is　the　diremption　of　negativity　which　constitutes　the　notion。　So　far　as　this　process
of　diremption　is　the　process　of　becoming　self…centred；　it　is　the　principle　of　evil：　so　far　as　it　is　the
inherently　essential；　it　is　the　principle　which　remains　good。

Now　what　in　the　first　instance　takes　place　implicitly　is　at　once　for　consciousness；　and　is　duplicated
as　well　—　is　both　for　consciousness　and　is　its　self…existence　or　its　own　proper　act