phenomenology of mind-第46节

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both；　and　the　unity　of　both　is　also　its　own　essence；　but　objectively　and　consciously　it　is　not　yet　this
essence　itself　—　is　not　yet　the　unity　of　both。　

Since；　in　the　first　instance；　it　is　the　immediate；　the　implicit　unity　of　both；　while　for　it　they　are　not　one
and　the　same；　but　opposed；　it　takes　one；　namely；　the　simple　unalterable；　as　essential；　the　other；　the
manifold　and　changeable　as　the　unessential。　For　it；　both　are　realities　foreign　to　each　other。　Itself；
because　consciousness　of　this　contradiction；　assumes　the　aspect　of　changeable　consciousness　and
is　to　itself　the　unessential；　but　as　consciousness　of　unchangeableness；　of　the　ultimate　essence；　it
must；　at　the　same　time；　proceed　to　free　itself　from　the　unessential；　i。e。　to　liberate　itself　from　itself。
For　though　in　its　own　view　it　is　indeed　only　the　changeable；　and　the　unchangeable　is　foreign　and
extraneous　to　it；　yet　itself　is　simple；　and　therefore　unchangeable　consciousness；　of　which
consequently　it　is　conscious　as　its　essence；　but　still　in　such　wise　that　itself　is　again　in　its　own　regard
not　this　essence。　The　position；　which　it　assigns　to　both；　cannot；　therefore；　be　an　indifference　of　one
to　the　other；　i。e。　cannot　be　an　indifference　of　itself　towards　the　unchangeable。　Rather　it　is
immediately　both　itself；　and　the　relation　of　both　assumes　for　it　the　form　of　a　relation　of　essence　to
the　non…essential；　so　that　this　latter　has　to　be　cancelled；　but　since　both　are　to　it　equally　essential
and　are　contradictory；　it　is　only　the　conflicting　contradictory　process　in　which　opposite　does　not
come　to　rest　in　its　own　opposite；　but　produces　itself　therein　afresh　merely　as　an　opposite。　

Here　then；　there　is　a　struggle　against　an　enemy；　victory　over　whom　really　means　being　worsted；
where　to　have　attained　one　result　is　really　to　lose　it　in　the　opposite。　Consciousness　of　life；　of　its
existence　and　action；　is　merely　pain　and　sorrow　over　this　existence　and　activity；　for　therein
consciousness　finds　only　consciousness　of　its　opposite　as　its　essence　—　and　of　its　own
nothingness。　Elevating　itself　beyond　this；　it　passes　to　the　unchangeable。　But　this　elevation　is　itself
this　same　consciousness。　It　is；　therefore；　immediately　consciousness　of　the　opposite；　viz。　of　itself　as
single；　individual；　particular。　The　unchangeable；　which　comes　to　consciousness；　is　in　that　very　fact
at　the　same　time　affected　by　particularity；　and　is　only　present　with　this　latter；　Instead　of
particularity　having　been　abolished　in　the　consciousness　of　immutability；　it　only　continues　to　appear
there　still。　

In　this　process；　however；　consciousness　experiences　just　this　appearance　of　particularity　in　the
unchangeable；　and　of　the　unchangeable　in　particularity。　Consciousness　becomes　aware　of
particularity　in　general　in　the　immutable　essence；　and　at　the　same　time　it　there　finds　its　own
particularity。　For　the　truth　of　this　process　is　precisely　that　the　double　consciousness　is　one　and
single。　This　unity　becomes　a　fact　to　it；　but　in　the　first　instance　the　unity　is　one　in　which　the　diversity
of　both　factors　is　still　the　dominant　feature。　Owing　to　this；　consciousness　has　before　it　the　threefold
way　in　which　particularity　is　connected　with　unchangeableness。　In　one　form　it　comes　before　itself
as　opposed　to　the　unchangeable　essence；　and　is　thrown　back　to　the　beginning　of　that　struggle；
which　is；　from　first　to　last；　the　principle　constituting　the　entire　situation。　At　another　time　it　finds　the
unchangeable　appearing　in　the　form　of　particularity；　so　that　the　latter　is　an　embodiment　of
unchangeableness；　into　which；　in　consequence；　the　entire　form　of　existence　passes。　In　the　third
case；　it　discovers　itself　to　be　this　particular　fact　in　the　unchangeable。　The　first　unchangeable　is
taken　to　be　merely　the　alien；　external　Being；　（2）　which　passes　sentence　on　particular　existence；
since　the　second　unchangeable　is　a　form　or　mode　of　particularity　like　itself　（3）；　it；　i。e。　the
consciousness；　becomes　in　the　third　place　spirit　（Geist）；　has　the　joy　of　finding　itself　therein；　and
becomes　aware　within　itself　that　its　particularity　has　been　reconciled　with　the　universals。　（4）　

What　is　set　forth　here　as　a　mode　and　relation　of　the　unchangeable；；came　to　light　as　the　experience
through　which　self…consciousness　passes　in　its　unhappy　state　of　diremption。　This　experience　is　now
doubtless　not　its　own　onesided　process；　for　it　is　itself　unchangeable　consciousness；　and　this　latter
consequently；　is　a　particular　consciousness　as　well；　and　the　process　is　as　much　a　process　of　that
unchangeable　consciousness；　which　makes　its　appearance　there　as　certainly　as　the　other。　For　that
movement　is　carried　on　in　these　moments：　an　unchangeable　now　opposed　to　the　particular　in
general；　then；　being　itself　particular；　opposed　to　the　other　particular；　and　finally　at　one　with　it。　But
this　consideration；　so　far　as　it　is　our　affair；　（5）　is　here　out　of　place；　for　thus　far　we　have　only　had　to
do　with　unchangeableness　as　unchangeableness　of　consciousness；　which；　for　that　reason；　is　not
true　immutability；　but　is　still　affected　with　an　opposite；　we　have　not　had　before　us　the　unchangeable
per　se　and　by　itself；　we　do　not；　therefore；　know　how　this　latter　will　conduct　itself。　What　has　here
so　far　come　to　light　is　merely　this　that　to　consciousness；　which　is　our　object　here；　the
determinations　above　indicated　appear　in　the　unchangeable。　

For　this　reason；　then；　the　unchangeable　consciousness　also　preserves；　in　its　very　form　and　bearing；
the　character　and　fundamental　features　of　diremption　and　separate　self…existence；　as　against　the
particular　consciousness。　For　the　latter　it　is　thus　altogether　a　contingency；　a　mere　chance　event；
that　the　unchangeable　receives　the　form　of　particularity；　just　as　the　particular　consciousness　merely
happens　to　find　itself　opposed　to　the　unchangeable；　and　therefore　has　this　relation　per　naturam。
Finally　that　it　finds　itself　in　the　unchangeable　appears　to　the　particular　consciousness　to　be
brought　about　partly；　no　doubt；　by　itself；　or　to　take　place　for　the　reason　that　itself　is　particular；　but
this　union；　both　as　regards　its　origin　as　well　as　in　its　being；　appears　partly　also　due　to　the
unchangeable；　and　the　opposition　remains　within。　this　unity　itself。　In　point　of　fact；　through　the
unchangeable　assuming　a　definite　form；　the　〃beyond〃；　as　a　moment；　has　not　only　remained；　but
really　is　more　securely　established。　For　if　the　remote　〃beyond〃　seems　indeed　brought　closer　to　the
individual　by　this　particular　form　of　realization；　on　the　other　hand；　it　is　henceforward　fixedly
opposed　to　the　individual；　a　sensuous；　impervious　unit；　with　all　the　hard　resistance　of　what　is
actual。　The　hope　of　becoming　one　therewith　must　remain　a　hope；　i。e。　without　fulfilment；　without
present　fruition；　for　between　the　hope　and　fulfilment　there　stands　precisely　the　absolute
contingency；　or　immovable　indifference；　which　is　involved　in　the　very　assumption　of　determinate
shape　and　form；　the　basis　and　foundation　of　the　hope。　By　the　nature　of　this　existent　unit；　through
the　particular　reality　it　has　assumed　and　adopted；　it　comes　about　of　necessity　that　it　becomes　a
thing　of　the　past；　something　that　has　been　somewhere　far　away；　and　absolutely　remote　it　remains。　

If；　at　the　beginning；　the　bare　notion　of　the　sundered　consciousness　involved　the　characteristic　of
seeking　to　cancel　it；　qua　particular　consciousness；　and　become　the　unchangeable　consciousness；
the　direction　its　effort　henceforth　takes　is　rather　that　of　cancelling　its　relation　to　the　pure
unchangeable；　without　shape　or　embodied　form；　and　of　adopting　only　the　relation　to　the
unchangeable　which　has　form　and　shape。　（6）　For　the　oneness　of　the　particular　consciousness　with
the　unchangeable　is　henceforth　its　object　and　the　essential　reality　for　it；　just　as　in　the　mere　notion　of
it　the　essential　object　was　merely　the　formless　abstract　unchangeable：　and　the　relation　found　in　this
absolute　disruption；　characteristic　of　its　notion；　is　now　what　it　has　to　turn　away　from。　The　external
relation；　however；　primarily　adopted　to　the　formed　and　embodied　unchangeable；　as　being　an　alien
extraneous　reality；　must　be　transmuted　and　raised　to　that　of　complete　and　thoroughgoing　fusion
and　identification。　

The　process　through　which　the　unessential　consciousness　strives　to　attain　this　oneness；　is　itself　a
triple　process；　in　accordance　with　the　threefold　character　of　the　relation　which　this　consciousness
takes　up　to　its　transcendent　and　remote　reality　embodied　in　specific　form。　In　one　it　is　a　pure
consciousness；　at　another　time　a　particular　individual　who　takes　up　towards　actuality　the　attitude
characteristic　of　desire　and　labour；　and　in　the　third　place　it　is　a　consciousness　of　its　self…existence；
its　existence　for　itself。　We　have　now　to　see　how　these　three　modes　of　its　being　are　found　and　are
constituted　in　that　general　relation'　

In　the　first　place；　then；　regarded　as　pure　consciousness；　the　unchangeable　embodied　in　definite
historical　form　seems；　since　it　is　an　object　for　pure　consciousness；　to　be　established　as　it　is　in　its
self…subsistent　reality。　But　this；　its　reality　in　and　for　itself；　has　not　yet　come　to　light；　as　we　already
remarked。　Were　it　to　be　in　consciousness　as　it　is　in　its