phenomenology of mind-第40节

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at　rest　while　being　absolutely　restless　infinitude；　the　very　self…dependence　in　which　the　differences
brought　out　in　the　process　are　all　dissolved；　the　simple　reality　of　time；　which　in　this　self…identity　has
the　solid　form　and　shape　of　space。　The　differences；　however；　all　the　same　hold　as　differences　in
this　simple　universal　medium；　for　this　universal　flux　exercises　its　negative　activity　merely　in　that　it　is
the　sublation　of　them；　but　it　could　not　transcend　them　unless　they　had　a　subsistence　of　their　own。
Precisely　this　flux　is　itself；　as　self…identical　independence；　their　subsistence　or　their　substance；　in
which　they　accordingly　are　distinct　members；　parts　which　have　being　in　their　own　right。　Being　no
longer　has　the　significance　of　mere　abstract　being；　nor　has　their　naked　essence　the　meaning　of
abstract　universality：　their　being　now　is　just　that　simple　fluent　substance　of　the　pure　movement
within　itself。　The　difference；　however；　of　these　members　inter　se　consists；　in　general；　in　no　other
characteristic　than　that　of　the　moments　of　infinitude；　or　of　the　mere　movement　itself。　

The　independent　members　exist　for　themselves。　To　be　thus　for　themselves；　however；　is　really　as
much　their　reflexion　directly　into　the　unity；　as　this　unity　is　the　breaking　asunder　into　independent
forms。　The　unity　is　sundered　because　it　is　absolutely　negative　or　infinite　unity；　and　because　it　is
subsistence；　difference　likewise　has　independence　only　in　it。　This　independence　of　the　form
appears　as　a　determinate　entity；　as　what　is　for　another；　for　the　form　is　something　disunited；　and　the
cancelling　of　diremption　takes　effect　to　that　extent　through　another。　But　this　sublation　lies　just　as
much　in　the　actual　form　itself。　For　just　that　flux　is　the　substance　of　the　independent　forms。　This
substance；　however；　is　infinite；　and　hence　the　form　itself　in　its　very　subsistence　involves　diremption；
or　sublation　of　its　existence　for　itself。　

If　we　distinguish　more　exactly　the　moments　contained　here；　we　see　that　we　have　as　first　moment
the　subsistence　of　the　independent　forms；　or　the　suppression　of　what　distinction　inherently
involves；　viz。　that　the　forms　have　no　being　per　se；　and　no　subsistence。　The　second　moment；
however；　is　the　subjection　of　that　subsistence　to　the　infinitude　of　distinction。　In　the　first　moment
there　is　the　subsisting；　persisting　mode　or　form；　by　its　being　in　its　own　right；　or　by　its　being　in　its
determinate　shape　an　infinite　substance；　it　comes　forward　in　opposition　to　the　universal　substance；
disowns　this　fluent　continuity　with　that　substance；　and　insists　that　it　is　not　dissolved　in　this　universal
element；　but　rather　on　the　contrary　preserves　itself　by　and　through　its　separation　from　this　its
inorganic　nature；　and　by　the　fact　that　it　consumes　this　inorganic　nature。　Life　in　the　universal　fluid
medium；　quietly；　silently　shaping　and　moulding　and　distributing　the　forms　in　all　their　manifold　detail；
becomes　by　that　very　activity　the　movement　of　those　forms；　or　passes　into　life　qua　Process。　The
mere　universal　flux　is　here　the　inherent　being；　the　outer　being；　the　〃other〃；　is　the　distinction　of　the
forms　assumed。　But　this　flux；　this　fluent　condition；　becomes　itself　the　other　in　virtue　of　this　very
distinction；　because　now　it　exists　〃for〃　or　m　relation　to　that　distinction；　which　is　self…conditioned
and　self…contained　（an　und　für　sich）　；　and　consequently　is　the　endless；　infinite　movement　by
which　that　stable　medium　is　consumed　—　is　life　as　living。　

This　inversion　of　character；　however；　is　on　that　account　again　invertedness　in　itself　as　such。　What
is　consumed　is　the　essential　reality：　the　Individuality；　which　preserves　itself　at　the　expense　of　the
universal　and　gives　itself　the　feeling　of　its　unity　with　itself；　precisely　thereby　cancels　its　contrast　with
the　other；　by　means　of　which　it　exists　for　itself。　The　unity　with　self；　which　it　gives　itself；　is　just　the
fluent　continuity　of　differences；　or　universal　dissolution。　But；　conversely；　the　cancelling　of　individual
subsistence　at　the　same　time　produces　the　subsistence。　For　since　the　essence　of　the　individual
form…universal　life…and　the　self…existent　entity　per　se　are　simple　substance；　the　essence；　by　putting
the　other　within　itself；　cancels　this　its　own　simplicity　or　its　essence；　i。e。　it　sunders　that　simplicity；
and　this　disruption　of　fluent　undifferentiated　continuity　is　just　the　setting　up；　the　affirmation；　of
individuality。　The　simple　substance　of　life；　therefore；　is　the　diremption　of　itself　into　shapes　and
forms；　and　at　the　same　time　the　dissolution　of　these　substantial　differences；　and　the　resolution　of
this　diremption　is　just　as　much　a　process　of　diremption；　of　articulating。　Thus　both　the　sides　of　the
entire　movement　which　were　before　distinguished；　viz。；　the　setting　up　of　individudl　forms　lying
apart　and　undisturbed　in　the　universal　medium　of　independent　existence；　and　the　process　of
life…collapse　into　one　another。　The　latter　is　just　as　much　a　formation　of　independent　individual
shapes；　as　it　is　a　way　of　cancelling　a　shape　assumed；　and　the　former；　the　setting　up　of　individual
forms；　is　as　much　a　cancelling　as　an　articulation　of　them。　The　fluent；　continuous　element　is　itself
only　the　abstraction　of　the　essential　reality；　or　it　is　actual　only　as　a　definite　shape　or　form；　and　that
it　articulates　itself　is　once　more　a　breaking　up　of　the　articulated　form；　or　a　dissolution　of　it。　The
entire　circuit　of　this　activity　constitutes　Life。　It　is　neither　what　is　expressed　to　begin　with；　the
immediate　continuity　and　concrete　solidity　of　its　essential　nature；　nor　the　stable；　subsisting　form；　the
discrete　individual　which　exists　on　its　own　account；　nor　the　bare　process　of　this　form；　nor　again　is
it　the　simple　combination　of　all　these　moments。　It　is　none　of　these；　it　is　the　whole　which　develops
itself；　resolves　its　own　development；　and　in　this　movement　simply　preserves　itself。　

Since　we　started　from　the　first　immediate　unity；　and　returned　through　the　moments　of
form…determination；　and　of　process；　to　the　unity　of　both　these　moments；　and　thus　again　back　to
the　first　simple　substance；　we　see　that　this　reflected　unity　is　other　than　the　first。　As　opposed　to　that
immediate　unity；　the　unity　expressed　as　a　mode　of　being；　this　second　is　the　universal　unity；　which
holds　all　these　moments　sublated　within　itself。　It　is　the　simple　genus；　which　in　the　movement　of　life
itself　does　not　exist　in　this　simplicity　for　itself；　but　in　this　result　points　life　towards　what　is　other　than
itself；　namely；　towards　Consciousness　for　which　life　exists　as　this　unity　or　as　genus。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　3。　The　Ego　and　Desire

This　other　life；　however；　for　which　the　genus　as　such　exists　and　which　is　genus　for　itself；　namely；
self…consciousness；　exists　in　the　first　instance　only　in　the　form　of　this　simple；　essential　reality；　and
has　for　object　itself　qua　pure　Ego。　In　the　course　of　its　experience；　which　we　are　now　to　consider；
this　abstract　object　will　grow　in　richness；　and　will　be　unfolded　in　the　way　we　have　seen　in　the　case
of　life。　

The　simple　ego　is　this　genus；　or　the　bare　universal；　for　which　the　differences　are　insubstantial；　only
by　its　being　the　negative　essence　of　the　moments　which　have　assumed　a　definite　and　independent
form。　And　self…consciousness　is　thus　only　assured　of　itself　through　sublating　this　other；　which　is
presented　to　self…consciousness　as　an　independent　life；　self…consciousness　is　Desire。　Convinced　of
the　nothingness　of　this　other；　it　definitely　affirms　this　nothingness　to　be　for　itself　the　truth　of　this
other；　negates　the　independent　object；　and　thereby　acquires　the　certainty　of　its　own　self；　as　true
certainty；　a　certainty　which　it　has　become　aware　of　in　objective　form。　

In　this　state　of　satisfaction；　however；　it　has　experience　of　the　independence　of　its　object。　Desire
and　the　certainty　of　its　self　obtained　in　the　gratification　of　desire；　are　conditioned　by　the　object；　for
the　certainty　exists　through　cancelling　this　other；　in　order　that　this　cancelling　may　be　effected；　there
must　be　this　other。　Self…consciousness　is　thus　unable　by　its　negative　relation　to　the　object　to
abolish　it；　because　of　that　relation　it　rather　produces　it　again；　as　well　as　the　desire。　The　object
desired　is；　in　fact；　something　other　than　self…consciousness；　the　essence　of　desire；　and　through　this
experience　this　truth　has　become　realized。　At　the　same　time；　however；　self…consciousness　is
likewise　absolutely　for　itself；　exists　on　its　own　account；　and　it　is　so　only　by　sublation　of　the　object；
and　it　must　come　to　feel　its　satisfaction；　for　it　is　the　truth。　On　account　of　the　independence　of　the
object；　therefore；　it　can　only　attain　satisfaction　when　this　object　itself　effectually　brings　about
negation　within　itself　The　object　must　per　se　effect　this　negation　of　itself；　for　it　is　inherently　（an
sich）　something　negative；　and　must　be　for　the　other　what　it　is。　Since　the　object　is　in　its　very　self
negation；　and　in　being　so　is　at　the　same　time　independent；　it　is　Consciousness。　In　the　case　of　life；
which　is　the　object　of　desire；　the　negation　either　lies　in　an　other；　namely；　in　desire；　or　takes　the
form　of　determinateness　standing　in　opposition　to　an　other　

external　indiv