phenomenology of mind-第28节

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at　all…by　pointing　out　this　bit　of　paper；　then　I　get　the　experience　of　what　is；　in　point　of　fact；　the　real
truth　of　sense…certainty。　I　point　it　out　as　a　Here；　which　is　a　Here　of　other　Heres；　or　is　in　itself
simply　many　Heres　together；　i。e。　is　a　universal。　I　take　it　up　then；　as　in　truth　it　is；　and　instead　of
knowing　something　immediate；　I　〃take〃　something　〃truly〃；　I　per…ceive　（wahrnehme；　per…cipio）。



　　　　　　　　　　　　　　　



1。　In　addition　to　the　works　mentioned　on　p。　40　（note）；　the　reader　may　be　referred　to　the　analysis
of　Sensation　and　Perception　in　Plato's　Theaetetus；　and　to　Bradley's　Appearance　and　Reality；
Chaps。　II；　V；　VIII　and　XIX。　

2。　Ie。　For　the　purposes　of　philosophical　analysis。　

3。　I。e。　the　na？ve　consciousness　here　analyzed。　

4。　Cf。　Encyclo。　§　250。　

5。　Cf。　Analysis　of　Desire；　p。　220　ff。　




II。　Perception
　　　　　　　Or　Things　and　their　Deceptiveness　（1）

Immediate　certainty　does　not　make　the　truth　its　own；　for　its　truth　is　something　universal；　whereas
certainty　wants　to　deal　with　the　This。　Perception；　on　the　other　hand；　takes　what　exists　for　it　to　be　a
universal。　Universality　being　its　principle　in　general；　its　moments　immediately　distinguished　within　it
are　also　universal；　I　is　a　universal；　and　the　object　is　a　universal。　That　principle　has　arisen　and
come　into　being　for　us　who　are　tracing　the　course　of　experience；　and　our　process　of　apprehending
what　perception　is；　therefore；　is　no　longer　a　contingent　series　of　acts　of　apprehension；　as　is　the
case　with　the　apprehension　of　sense…certainty；　it　is　a　logically　necessitated　process。　With　the
origination　of　the　principle；　both　the　moments；　which　as　they　appear　merely　fall　apart　as
happenings；　have　at　once　together　come　into　being：　the　one；　the　process　of　pointing　out　and
indicating；　the　other　the　same　process；　but　as　a　simple　fact…the　former　the　process　of　perceiving；
the　latter　the　object　perceived。　The　object　is　in　its　essential　nature　the　same　as　the　process；　the
latter　is　the　unfolding　and　distinguishing　of　the　elements　involved；　the　object　is　these　same　elements
taken　and　held　together　as　a　single　totality。　For　us　（tracing　the　process）　or　in　itself；　（2）　the
universal；　qua　principle；　is　the　essence　of　perception；　and　as　against　this　abstraction；　both　the
moments　distinguished…that　which　perceives　and　that　which　is　perceived…are　what　is　non…essential。
But　in　point　of　fact；　because　both　are　themselves　the　universal；　or　the　essence；　they　are　both
essential：　but　since　they　are　related　as　opposites；　only　one　can　in　the　relation　（constituting
perception）　be　the　essential　moment；　and　the　distinction　of　essential　and　non…essential　has　to　be
shared　between　them。　The　one　characterized　as　the　simple　fact；　the　object；　is　the　essence；　quite
indifferent　as　to　whether　it　is　perceived　or　not：　perceiving；　on　the　other　hand；　being　the　process；　is
the　insubstantial；　the　inconstant　factor；　which　can　be　as　well　as　not　be；　is　the　non…essential
moment。　

This　object　we　have　now　to　determine　more　precisely；　and　to　develop　this　determinate　character
from　the　result　arrived　at：　the　more　detailed　development　does　not　fall　in　place　here。　Since　its
principle；　the　universal；　is　in　its　simplicity　a　mediated　principle；　the　object　must　express　this
explicitly　as　its　own　inherent　nature。　The　object　shows　itself　by　so　doing　to　be　the　thing　with
many　properties。　The　wealth　of　sense…knowledge　belongs　to　perception；　not　to　immediate
certainty；　where　all　that　wealth　was　merely　something　alongside　and　by　the　way；　for　it　is　only
perception　that　has　negation；　distinction；　multiplicity　in　its　very　nature。　

　　　　　　　　　　　　　　　　　　　　　　　　　　1。　The　Notion　of　a　“Thing”

The　This；　then；　is　established　as　not　This；　or　as　superseded；　and　yet　not　nothing　（simpliciter）；　but
a　determinate　nothing；　a　nothing　with　a　certain　content；　viz。　the　This。　The　sense…element　is　in　this
way　itself　still　present；　but　not　in　the　form　of　some　particular　that　is　〃meant〃…as　had　to　be　the　case
in　meediate　certainty…but　as　a　universal；　as　that　which　will　have　the　character　of　the　property。
Cancelling；　superseding；　brings　out　and　lays　bare　its　true　twofold　meaning　which　we　found
contained　in　the　negative：　to　supersede　（aufheben）　is　at　once　to　negate　and　to　preserve。　The
nothing　being　a　negation　of　the　This；　preserves　immediacy　and　is　itself　sensuous；　but　a　universal
immediacy。　Being；　however；　is　a　universal　by　its　having　in　it　mediation　or　negation。　When　it　brings
this　explicitly　out　as　a　factor　in　its　immediacy；　it　is　a　specifically　distinct　determinate　property。　As
a　result；　there　are　many　such　properties　set　up　at　once；　one　the　negation　of　the　other。　Since　they
are　expressed　in　the　simple　form　of　the　universal；　these　determinate　characters…which；　strictly
speaking；　become　properties　only　by　a　further　additional　characteristic…are　self…related；　are
indifferent　to　each　other；　each　is　by　itself；　free　from　the　rest。　The　simple　self…identical　universality；
however；　is　itself　again　distinct　and　detached　from　these　determinate　characteristics　it　has。　It　is
pure　self…relation；　the　〃medium〃　wherin　all　these　characteristics　exist：　in　it；　as　in　a　bare；　simple
unity；　they　interpenetrate　without　affecting　one　another；　for　just　by　participating　in　this　universality
they　are　indifferent　to　each　other；　each　by　itself。　

This　abstract　universal　medium；　which　we　can　call　〃Thinghood〃　in　general　or　pure　essential　reality；
is　nothing　else　than　the　Here　and　Now　as　this　on　analysis　turned　out　to　be；　viz。　a　simple
togetherness　of　many　Heres　and　Nows。　But　the　many　（in　the　present　case）　are　in　their
determinateness　themselves　simply　universals。　This　salt　is　a　simple　Here　and　at　the　same　time
manifold：　it　is　white；　and　also　pungent；　also　cubical　in　shape；　also　of　a　specific　weight；　and　so　on。
All　these　many　properties　exist　in　a　simple　Here；　where　they　interpenetrate　each　other。　None　of
these　has　a　different　Here　from　the　others；　each　is　everywhere　in　the　same　Here　where　the　others
are。　And　at　the　same　time；　without　being　divided　by　different　Heres；　they　do　not　affect　each　other
in　their　interpenetration；　its　being　white　does　not　affect　or　alter　the　cubical　shape　it　has；　

and　neither　affects　its　tart　taste；　and　so　on：　on　the　contrary；　since　each　is　simple　relation　to　self；　it
leaves　the　others　alone　and　is　related　to　these　merely　by　being　also　along　with　them；　a　relation　of
mere　indifference。　This　〃Also〃　is　thus　the　pure　universal　itself；　the　〃medium〃；　the　〃Thinghood〃
keeping　them　together。　

In　this　relation；　which　has　emerged；　it　is　merely　the　character　of　positive　universality　that　is　first
noticed　and　developed。　But　there　is　still　a　side　presented　to　view　which　must　also　be　taken　into
account。　It　is　this。　If　the　many　determinate　properties　were　utterly　indifferent　to　each　other；　and
were　entirely　related　to　themselves　alone；　they　would　not　be　determinate；　for　they　are　so；　merely　in
so　far　as　they　are　distinguished　and　related　to　others　as　their　opposites。　In　view　of　this
opposition；　however；　they　cannot　exist　together　in　the　bare　and　simple　unity　of　their　〃medium〃；
which　unity　is　just　as　essential　to　them　as　negation。　The　process　of　distinguishing　them；　so　far　as　it
does　not　leave　them　indifferent；　but　effectually　excludes；　negates　one　from　another；　thus　falls
outside　this　simple　〃medium〃。　And　this；　consequently；　is　not　merely　an　〃also〃；　an　unity　indifferent　to
what　is　in　it；　but　a　〃one〃　as　well；　an　excluding　repelling　unity。　

The　〃One〃　is　the　moment　of　negation；　as；　in　a　direct　and　simple　manner；　relating　itself　to　itself；　and
excluding　an　other：　and　is　that　by　which　〃Thinghood〃　is　determined　qua　Thing。　In　the　property　of　a
thing　the　negation　takes　the　form　of　a　specific　determinateness；　which　is　directly　one　with　the
immediacy　of　its　being；　an　immediacy　which；　by　this　unity　with　negation；　is　universality。　Qua　〃one〃；
however；　negation；　the　specific　quality；　takes　a　form　in　which　it　is　freed　from　this　unity　with　the
object；　and　exists　per　se　on　its　own　account。　

These　moments　taken　together　exhaust　the　nature　of　the　Thing；　the　truth　of　perception；　so　far　as　it
is　necessary　to　develop　it　here。　It　is　（1）　a　universality；　passive　and　indifferent；　the　〃also〃　which
forms　the　sole　bond　of　connection　between　the　qualities；　or　rather　constituent　elements；　〃matters〃；
existing　together；　（2）　negation；　likewise　in　a　simple　form；　or　the　〃one〃；　which　consists　in　excluding
properties　of　an　opposite　character；　and　（3）　the　many　properties　themselves；　the　relation　of　the
two　first　moments…the　negation；　as　it　is　related　to　that　indifferent　element；　and　in　being　so　expands
into　a　manifold　of　differences；　the　focal　point　of　particularity　radiating　forth　into　plurality　within　the
〃medium〃　of　subsistence。　Taking　the　aspect　that　these　differences　belong　to　a　〃medium〃　indifferent
to　what　is　within　it；　they　are　themselves　universal；　they　are　related　merely　to　themselves　and　do　not
affect　each　other。　Taking；　however；　the　other　aspect；　that　they　belong　to　the　negative　unity；　they　at
the　same　time　mutually　exclude　one　another；　but　do　no　necessarily　in　the　shape　of　properties　that
have　a　separate　existence　apart　from　the　〃also〃　connecting　them。　The　sensuous　universality；　the
immedi