phenomenology of mind-第25节

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object。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　19

In　this　treatment　of　the　course　of　experience；　there　is　an　element　in　virtue　of　which　it　does　not　seem
to　be　in　agreement　with　what　is　ordinarily　understood　by　experience。　The　transition　from　the　first
object　and　the　knowledge　of　it　to　the　other　object；　in　regard　to　which　we　say　we　have　had
experience；　was　so　stated　that　the　knowledge　of　the　first　object；　the　existence　for　consciousness
of　the　first　ens　per　se；　is　itself　to　be　the　second　object。　But　it　usually　seems　that　we　learn　by
experience　the　untruth　of　our　first　notion　by　appealing　to　some　other　object　which　we　may　happen
to　find　casually　and　externally；　so　that；　in　general；　what　we　have　is　merely　the　bare　and　simple
apprehension　of　what　is　in　and　for　itself。　On　the　view　above　given；　however；　the　new　object　is
seen　to　have　come　about　by　a　transformation　or　conversion　of　consciousness　itself。　This　way　of
looking　at　the　matter　is　our　doing；　what　we　contribute；　by　its　means　the　series　of　experiences
through　which　consciousness　passes　is　lifted　into　a　scientifically　constituted　sequence；　but　this　does
not　exist　for　the　consciousness　we　contemplate　and　consider。　We　have　here；　however；　the　same
sort　of　circumstance；　again；　of　which　we　spoke　a　short　time　ago　when　dealing　with　the　relation　of
this　exposition　to　scepticism；　viz。　that　the　result　which　at　any　time　comes　about　in　the　case　of　an
untrue　mode　of　knowledge　cannot　possibly　collapse　into　an　empty　nothing；　but　must　necessarily　be
taken　as　the　negation　of　that　of　which　it　is　a　result…a　result　which　contains　what　truth　the　preceding
mode　of　knowledge　has　in　it。　In　the　present　instance　the　position　takes　this　form：　since　what　at　first
appeared　as　object　is　reduced；　when　it　passes　into　consciousness；　to　what　knowledge　takes　it　to
be；　and　the　implicit　nature；　the　real　in　itself；　becomes　what　this　entity　per　se；　is　for　consciousness；
this　latter　is　the　new　object；　whereupon　there　appears　also　a　new　mode　or　embodiment　of
consciousness；　of　which　the　essence　is　something　other　than　that　of　the　preceding　mode。　It　is　this
circumstance　which　carries　forward　the　whole　succession　of　the　modes　or　attitudes　of
consciousness　in　their　own　necessity。　It　is　only　this　necessity；　this　origination　of　the　new
object…which　offers　itself　to　consciousness　without　consciousness　knowing　how　it　comes　by　it…that
to　us；　who　watch　the　process；　is　to　be　seen　going　on；　so　to　say；　behind　its　back。　Thereby　there
enters　into　its　process　a　moment　of　being　per　se；　or　of　being　for　us；　which　is　not　expressly
presented　to　that　consciousness　which　is　in　the　grip　of　experience　itself。　The　content；　however；　of
what　we　see　arising；　exists　for　it；　and　we　lay　hold　of　and　comprehend　merely　its　formal　character；
i。e。　its　bare　origination；　for　it；　what　has　thus　arisen　has　merely　the　character　of　object；　while；　for
us；　it　appears　at　the　same　time　as　a　process　and　coming　into　being。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　20

In　virtue　of　that　necessity　this　pathway　to　science　is　itself　eo　ipso　science；　and　is；　moreover；　as
regards　its　content；　Science　of　the　Experience　of　Consciousness。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　21

The　experience　which　consciousness　has　concerning　itself　can；　by　its　essential　principle；　embrace
nothing　less　than　the　entire　system　of　consciousness；　the　whole　realm　of　the　truth　of　mind；　and　in
such　wise　that　the　moments　of　truth　are　set　forth　in　the　specific　and　peculiar　character　they　here
possess…　i。e。　not　as　abstract　pure　moments；　but　as　they　are　for　consciousness；　or　as　consciousness
itself　appears　in　its　relation　to　them；　and　in　virtue　of　which　they　are　moments　of　the　whole；　are
embodiments　or　modes　of　consciousness。　In　pressing　forward　to　its　true　form　of　existence；
consciousness　will　come　to　a　point　at　which　it　lays　aside　its　semblance　of　being　hampered　with
what　is　foreign　to　it；　with　what　is　only　for　it　and　exists　as　an　other；　it　will　reach　a　position　where
appearance　becomes　identified　with　essence；　where；　in　consequence；　its　exposition　coincides　with
just　this　very　point；　this　very　stage　of　the　science　proper　of　mind。　And；　finally；　when　it　grasps　this
its　own　essence；　it　will　connote　the　nature　of　absolute　knowledge　itself。　




A　—
　　　　　　　　　　　　　　　　　　　　　　　　CONSCIOUSNESS　（1）

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　I
　Certainty　at　the　Level　of　Sense　Experience
　　　　　　　　　　　　…　the　〃This〃；　and　〃Meaning〃

　　　　　　　　　　　　　　　　　　　　　　　1。　The　Object　of　Sense　Certainty

THE　knowledge；　which　is　at　the　start　or　immediately　our　object；　can　be　nothing　else　than　just　that
which　is　immediate　knowledge；　knowledge　of　the　immediate；　of　what　is。　We　have；　in　dealing　with
it；　to　proceed；　too；　in　an　immediate　way；　to　accept　what　is　given；　not　altering　anything　in　it　as　it　is
presented　before　us；　and　keeping　mere　apprehension　（Auffassen）　free　from　conceptual
comprehension　（Begreifen）。

The　concrete　content；　which　sensuous　certainty　furnishes；　makes　this　prima　facie　appear　to　be　the
richest　kind　of　knowledge；　to　be　even　a　knowledge　of　endless　wealth　—　a　wealth　to　which　we　can
as　little　find　any　limit　when　we　traverse　its　extent　in　space　and　time；　where　that　content　is
presented　before　us；　as　when　we　take　a　fragment　out　of　the　abundance　it　offers　us　and　by　dividing
and　dividing　seek　to　penetrate　its　intent。　Besides　that。　it　seems　to　be　the　truest；　the　most　authentic
knowledge：　for　it　has　not　as　yet　dropped　anything　from　the　object；　it　has　the　object　before　itself　in
its　entirety　and　completeness。　This　bare　fact　of　certainty；　however；　is　really　and　admittedly　the
abstractest　and　the　poorest　kind　of　truth。　It　merely　says　regarding　what　it　knows：　it　is；　and　its　truth
contains　solely　the　being　of　the　fact　it　knows。　Consciousness；　on　its　part；　in　the　case　of　this　form
of　certainty；　takes　the　shape　merely　of　pure　Ego。　In　other　words；　I　in　such　a　case　am　merely　qua
pure　This；　and　the　object　likewise　is　merely　qua　pure　This。　I；　this　particular　conscious　I；　am
certain　of　this　fact　before　me；　not　because　I　qua　consciousness　have　developed　myself　in
connection　with　it　and　in　manifold　ways　set　thought　to　work　about　it：　and　not；　again；　because　the
fact；　the　thing；　of　which　I　am　certain；　in　virtue　of　its　having　a　multitude　of　distinct　qualities；　was
replete　with　possible　modes　of　relation　and　a　variety　of　connections　with　other　things。　Neither　has
anything　to　do　with　the　truth　sensuous　certainty　contains：　neither　the　I　nor　the　thing　has　here　the
meaning　of　a　manifold　relation　with　a　variety　of　other　things；　of　mediation　in　a　variety　of　ways。　The
I　does　not　contain　or　imply　a　manifold　of　ideas；　the　I　here　does　not　think：　nor　does　the　thing　mean
what　has　a　multiplicity　of　qualities。　Rather；　the　thing；　the　fact；　is；　and　it　is　merely　because　it　is。　It　is
—　that　is　the　essential　point　for　sense…knowledge；　and　that　bare　fact　of　being；　that　simple
immediacy；　constitutes　its　truth。　In　the　same　way　the　certainty　qua　relation；　the　certainty　〃of〃
something；　is　an　immediate　pure　relation；　consciousness　is　I　—　nothing　more；　a　pure　this；　the
individual　consciousness　knows　a　pure　this；　or　knows　what　is　individual。

But；　when　we　look　closely；　there　is　a　good　deal　more　implied　in　that　bare　pure　being；　which
constitutes　the　kernel　of　this　form　of　certainty；　and　is　given　out　by　it　as　its　truth。　A　concrete　actual
certainty　of　sense　is　not　merely　this　pure　immediacy；　but　an　example；　an　instance；　of　that
immediacy。　Amongst　the　innumerable　distinctions　that　here　come　to　light；　we　find　in　all　cases　the
fundamental　difference　—　viz。　that　in　sense…experience　pure　being　at　once　breaks　up　into　the　two
〃thises〃；　as　we　have　called　them；　one　this　as　I；　and　one　as　object。　When　we　reflect（2）　on　this
distinction；　it　is　seen　that　neither　the　one　nor　the　other　is　merely　immediate；　merely　is　in
sense…certainty；　but　is　at　the　same　time　mediated：　I　have　the　certainty　through　the　other；　viz。
through　the　actual　fact；　and　this；　again；　exists　in　that　certainty　through　an　other；　viz。　through　the　I。

It　is　not　only　we　who　make　this　distinction　of　essential　truth　and　particular　example；　of　essence　and
instance；　immediacy　and　mediation；　we　find　it　in　sense…certainty　itself；　and　it　has　to　be　taken　up　in
the　form　in　which　it　exists　there；　not　as　we　have　just　determined　it。　One　of　them　is　put　forward　in　it
as　existing　in　simple　immediacy；　as　the　essential　reality；　the　object。　The　other；　however；　is　put
forward　as　the　non…essential；　as　mediated；　something　which　is　not　per　se　in　the　certainty；　but　there
through　something　else；　ego；　a　state　of　knowledge　which　only　knows　the　object　because　the
object　is；　and　which　can　as　well　be　as　not　be。　The　object；　however；　is　the　real　truth；　is　the
essential　reality；　it　is；　quite　indifferent　to　whether　it　is　known　or　not；　it　remains　and　stands　even
though　it　is　not　known；　while　the　knowledge　does　not　exist　if　the　object　is　not　there。

We　have　thus　to　consider　as　to　the　object；　whether　in　point　of　fact　it　does　exist　in　sense…certainty
itself　as　such　an　essential　reality　as　that　certainty　gives　it　out　to　be；　whether　its　meaning　and　notion；
which　is　to　be　essential　reality；　corresponds　to　the　way　it　is　present　in　that　certainty。　We　have　for