phenomenology of mind-第32节

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consciousness　in　such　a　way　that　consciousness　is　implicated　and　involved　in　the　development　of
the　object；　and　the　reflection　is　the　same　on　both　sides；　i。e。　there　is　only　one　reflection。　But
because　in　this　movement　consciousness　had　as　its　content　merely　the　objective　entity；　and　not
consciousness　as　such；　the　result　has　to　be　given　an　objective　significance　for　consciousness；
consciousness；　however；　still　withdrawing　from　what　has　arisen；　so　that　the　latter　in　objective　form
is　the　essential　reality　to　consciousness。

Understanding　has；　indeed；　eo　ipso；　done　away　with　its　own　untruth　and　the　untruth　in　its　object。
What　has　thereby　come　to　view　is　the　notion　of　the　truth　as　implicit　inherent　truth；　which　is　not　yet
notion；　or　lacks　a　consciously　explicit　existence　for　itself　（Fürsichseyn）；　and　is　something　which
understanding　allows　to　have　its　way　without　knowing　itself　in　it。　It　pursues　its　own　nature　by　itself；
so　that　consciousness　has　no　share　in　its　process　of　free　realization；　but　merely　looks　on　and
apprehends　that　realization　as　a　naked　fact。　It　is；　consequently；　our　business　in　the　first　instance　to
step　into　its　place　and　be　the　notion；　which　works　up　into　shape　what　is　contained　in　the　result。
With　this　complete　formation　of　the　object；　which　is　presented　to　consciousness　as　a　bare　existent
fact　（ein　Seyendes）；　mere　implicit　awareness　then　first　becomes　to　itself　conceptual　consciousness；
conscious　comprehension。

The　result　arrived　at　was　the　unconditioned　universal；　in　the　first　instance　in　the　negative　and
abstract　sense　that　consciousness　negated　its　one…sided　notions　and　abstracted　them：　it
surrendered　them。　This　result；　however；　has　inherently　a　positive　significance；　it　has　established　the
unity　of　existence…for…self；　and　existence…for…another；　in　other　words；　absolute　opposites　are
immediately　posited　as　one　and　the　same　reality。　At　first　this　seems　to　affect　merely　the　formal
relation　of　the　moments　to　one　another。　But　to　be　for…self　and　to　be　for…another　constitutes　the
content　itself　as　well；　because　the　opposition；　looked　at　truly；　can　have　no　other　nature　than　what
has　come　about　in　the　result　—　viz。　that　the　content；　taken　in　perception　for　truth；　belongs；　in　point
of　fact；　solely　to　the　form；　and　is　dissipated　into　its　unity。　This　content　is　at　the　same　time　universal；
there　can　be　no　other　content　which　by　its　peculiar　constitution　would　refuse　to　return　into　this
unconditioned　universality。　Such　a　content　would　be　some　specific　way　or　other　of　being　for…itself
and　taking　up　a　relation　to　something　else。　But　to　be　in　general　for…self　and　to　stand　in　relation　to
something　else　constitutes　the　very　nature　and　meaning　of　that　whose　truth　lies　in　being
unconditionally　universal；　and　the　result　is　through　and　through　universal。

Since；　however；　this　unconditioned　universal　is　ail　object　for　consciousness；　the　distinction　of　form
and　content　makes　its　appearance　within　it：　and；　in　the　shape　of　content；　the　moments　have　the
aspect　in　which　they　were　first　presented　—　that　of　being　on　one　side　a　universal　medium　of　many
substantial　elements；　and；　on　the　other；　a　unit　reflected　into　self；　where　their　substantial
independence　is　overthrown　and　done　away　with。　The　former　dissolves　the　independence　of　the
thing；　is　the　condition　of　passivity　which　consists　in　being　something　for　something　else；　the　latter　is
its　individual　subsistence；　its　being　something　on　its　own　account　（für　sich）。　We　have　to　see　what
shape　these　moments　take　in　the　unconditioned　universal　which　is　their　essential　nature。　It　is
obvious　at　the　outset　that　by　existing　only　in　this　universal　they　do　not　at　all　lie　any　longer　apart
from　one　another；　but　rather　are　in　themselves　essentially　self…cancelling　aspects；　and　what　is
established　is　only　their　transition　into　one　another。

　　　　　　　　　　　　　　　　　　　　　　　　1。　Force　and　the　play　of　Forces

One　moment；　then；　appears　as　universal　medium；　or　as　the　subsistence　of　independent
constituents；　as　the　reality　that　has　stepped　aside。　The　independence　of　these　constituent　elements；
however；　is　nothing　else　than　this　medium；　i。e。　this　universal　is　simply　and　entirely　the　plurality　of
such　diverse　universals。　That　the　universal　is　per　se　in　undivided　unity　with　this　plurality　means；
however；　that　these　elements　are　each　where　the　other　is；　they　mutually　permeate　one　another　—
without　touching　one　another；　because；　conversely；　the　manifold　diversity　is　equally　independent。
Along　with　that；　too；　goes　the　fact　that　they　are　absolutely　pervious　and　porous；　or　are　cancelled
and　superseded。　To　be　thus　superseded；　again；　or　the　reduction　of　this　diversity　to　bare　and
simple　self…existence；　is　nothing　else　than　the　medium　itself；　and　this　is　the　independence　of　the
different　elements。　In　other　words；　the　elements　set　up　as　independent　pass　directly　over　into　their
unity；　and　their　unity　directly　into　its　explicit　diversity；　and　the　latter　back　once　again　into　the
reduction　to　unity。　This　process　is　what　is　called　Force。　One　of　its　moments；　where　force　takes
the　form　of　a　dispersion　of　the　independent　elements　each　with　a　being　of　its　own；　is　the
Expression　of　Force；　when；　however；　force　takes　the　form　of　that　wherein　they　disappear　and
vanish；　it　is　Force　proper；　force　withdrawn　from　expressing　itself　and　driven　back　into　itself。　But
in　the　first　place　force　driven　back　into　itself　must　express　itself　；　and；　secondly；　in　that　expression
it　is　still　force　existing　within　itself；　as　much　as　in　thus　being　within　itself　it　is　expression。

When　we　thus　keep　both　moments　in　this　immediate　unity；　it　is　Understanding；　to　which　the
conception　of　force　belongs；　that　is；　properly　speaking；　the　principle　which　carries　the　different
moments　qua　different。　For　per　se　they　are　not　to　be　different；　the　distinction　consequently　exists
only　in　thought。　Stated　otherwise；　only　the　mere　conception　of　force　has　been　put　forward　in　the
above；　not　its　realization。　In　point　of　fact；　however；　force　is　the　unconditioned　universal；　which　is　in
itself　just　what　it　is　for　something　else；　or　which　holds　difference　within　itself　—　for　difference　is
nothing　else　than　existence…for…an…other。　Hence　for　force　to　be　what　it　truly　is；　it　has　to　be
completely　set　free　from　thought；　and　put　forward　as　the　substantial　reality　of　these　differences；
that　is；　first　the　substance　qua　the　entire　force　remaining　essentially　self…contained　（an　und　für
sich）；　and　then　its　differences　as　substantial　entities；　or　as　moments　subsisting　each　on　its　own
account。　Force　as　such；　force　as　driven　back　within　itself；　is　in　this　way　by　itself　an　excluding　unit；
for　which　the　unfolding　of　the　elements　or　differences　is　another　thing　subsisting　separately；　and
thus　there　are　set　up　two　sides；　distinct　and　independent。　But　force　is　also　the　whole；　or　it　remains
what；　in　its　very　conception；　it　is；　that　is　to　say；　these　differences　remain　mere　forms；　superficial
vanishing　〃moments〃。　The　differences　between　force　proper；　withdrawn　into　itself；　and　force
unfolded　and　expressed　in　independent　constituent　elements；　would　at　the　same　time　have　no
being　at　all　if　they　had　no　subsistence；　i。e。；　force　would　have　no　being　if　it　did　not　really　exist　in
these　opposite　ways。　But　to　exist　in　this　way　as　opposite　aspects　means　nothing　else　than　that　both
moments　are　themselves　at　the　same　time　independent。　It　is　this　process　we；　have　now　to　deal
with　—　the　process　by　which　both　moments　get　themselves　fixed　as　independent　and　then　cancel
their　independence　again。

Looked　at　broadly；　it　is　manifest　that　this　process　nothing　else　than　the　process　of　perceiving；
where　the　aspects；　both　percipient　and　content　perceived；　are　at　once　inseparably　united　as
regards　the　process　of　grasping　the　truth；　and　yet；　by　that　very　fact；　each　aspect　is　at　the　same
time　reflected　into　itself；　is　something　on　its　own　account。　In　the　present　case　these　two　aspects
are　elements　or　moments　of　force；　they　subsist　within　one　unity；　just　as　much　as　this　unity；　which
appears　as　the　middle　term　for　the　distinct　and　independent　extremes；　always　gets　broken　up　into
these　very　extremes；　which　only　are　through　this　taking　place。　Thus　the　process；　which　formerly
took　the　shape　of　the　self…negation　of　contradictory　conceptions；　here　assumes　objective　form；
and　is　a　movement　of　force；　the　result　of　which　is　to　bring　out　the　〃unconditioned　universal〃；　as
something　which　is　not　objective　—　which　is　the　inner　（unperceived）　being　of　things。

Force；　as　thus　determined；　since　it　is　taken　as　force；　or　as　reflected　into　itself；　is　the　one　side　of　its
notion　and　meaning；：　but　a　substantiated　extreme；　and；　moreover；　the　extreme　established　with　the
specific　character　of　oneness。　In　virtue　of　this；　the　subsistence　of　the　differentiated　elements　falls
outside　it；　and　is　something　other　than　it。　Since　of　necessity　it　has；　to　be　this　subsistence；　i。e。；　to
express；　externalize　itself；　its　expression　takes　the　form　that　the　other　approaches　it　and　incites　it。
But；　in　point　of　fact；　since　it　must　necessarily　express　itself；　it　has　within　itself　this　other；　which　to
begin　with　took　up　a　position　as　something　outside　it。　We　must　withdraw　from　the