phenomenology of mind-第47节

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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　itself　and　for　itself；　this　would　certainly　have　to
come　about　not　from　the　side　of　consciousness；　but　from　the　unchangeable。　But；　this　being　so；　its
presence　here　is　brought　about　through　consciousness　only　in　a　one…sided　way　to　begin　with；　and
just　for　that　reason　is　not　found　in　a　perfect　and　genuine　form；　but　constantly　weighted　and
encumbered　with　imperfection；　with　an　opposite。　

But　although　the　〃unhappy　consciousness〃　does　not　possess　this　actual　presence；　it　has；　at　the
same　time；　transcended　pure　thought；　so　far　as　this　is　the　abstract　thought　of　Stoicism；　which　turns
away　from　particulars　altogether；　and　again　the　merely　restless　thought　of　Scepticism　—　so　far；　in
fact；　as　this　is　merely　particularity　in　the　sense　of　aimless　contradiction　and　the　restless　process　of
contradictory　thought。　It　has　gone　beyond　both　of　these；　it　brings　and　keeps　together　pure　thought
and　particular　existence；　but　has　not　yet　risen　to　that　level　of　thinking　where　the　particularity　of
consciousness　is　harmoniously　reconciled　with　pure　though　itself。　It　rather　stands　midway；　at　the
point　where　abstract　thought　comes　in　contact　with　the　particularity　of　consciousness　qua
particularity。　Itself　is　this　act　of　contact；　it　is　the　union　of　pure　thought　and　individuality；　and　this
thinking　individuality　or　pure　thought　also　exists　as　object　for　it；　and　the　unchangeable　is　essentially
itself　an　individual　existence。　But　that　this　its　object；　the　unchangeable；　which　assumes　essentially
the　form　of　particularity；　is　its　own　self；　the　self　which　is　particularity　of　consciousness…this　is　not
established　for　it。　

In　this　first　condition；　consequently；　in　which　we　treat　it　as　pure　consciousness；　it　takes　up　towards
its　object　an　attitude　which　is　not　that　of　thought；　but　rather　（since　it　is　indeed　in　itself　pure　thinking
particularity　and　its　object　is　just　this　pure　thought；　but　pure　thought　is　not　their　relation　to　one
another　as　such）；　it；　so　to　say；　merely　gives　itself　up　to　thought；　devotes　itself　to　thinking　（geht　an
das　Denken　hin）；　and　is　the　state　of　Devotion　（Andacht）。　Its　thinking　as　such　is　no　more　than　the
discordant　clang　of　ringing　bells；　or　a　cloud　of　warm　incense；　a　kind　of　thinking　in　terms　of　music；
that　does　not　get　the　length　of　notions；　which　would　be　the　sole；　immanent；　objective　mode　of
thought。　This　boundless　pure　inward　feeling　comes　to　have　indeed　its　object；　but　this　object　does
not　make　its　appearance　in　conceptual　form；　and　therefore　comes　on　the　scene　as　something
external　and　foreign。　Hence　we　have　here　the　inward　movement　of　pure　emotion　（Gemüth）　which
feels　itself；　but　feels　itself　in　the　bitterness　of　soul…diremption。　It　is　the　movement　of　an　infinite
Yearning；　which　is　assured　that　its　nature　is　a　pure　emotion　of　this　kind；　a　pure　thought　which
thinks　itself　as　particularity…a　yearning　that　is　certain　of　being　known　and　recognized　by　this　object；
for　the　very　reason　that　this　object　thinks　itself　as　particularity。　At　the　same　time；　however；　this
nature　is　the　unattainable　〃beyond〃　which；　in　being　seized；　escapes　or　rather　has　already　escaped。
The　〃beyond〃　has　already　escaped。　for　it　is　in　part　the　unchangeable；　thinking　itself　as　particularity；
and　consciousness；　therefore；　attains　itself　therein　immediately；　—　attains　itself；　but　as　something
opposed　to　the　unchangeable；　instead　of　grasping；　the　real　nature　consciousness　merely　feels；　and
has　fallen　back　upon　itself。　Since；　in　thus　attaining　itself；　consciousness　cannot　keep　itself　at　a
distance　as　this　opposite；　it　has　merely　laid　hold　of　what　is　un。　essential　instead　of　having　seized
true　reality。　Thus；　just　as。　on　one　side；　when　striving　to　find　itself　in　the　essentially　real；　it　only　lays
hold　of　its　own　divided　state　of　existence；　so；　too；　on　the　other　side；　it　cannot　grasp　that　other　＇the
essence＇　as　particular　or　as　concrete。　That　〃other〃　cannot　be　found　where　it　is　sought；　for　it　is
meant　to　be　just　a　〃beyond〃；　that　which　can　not　be　found。　When　looked　for　as　a　particular　it　is　not
universal；　a　thought…constituted　particularity；　not　notion；　but　particular　in　the　sense　of　an　object；　or
a　concrete　actual；　an　object　of　immediate　sense…consciousness；　of　sense　certainty；　and　just　for　that
reason　it　is　only　one　which　has　disappeared。　Consciousness；　therefore；　can　only　come　upon　the
grave　of　its　life。　But　because　this　is　itself　an　actuality；　and　since　it　is　contrary　to　the　nature　of
actuality　to　afford　a　lasting　possession；　the　presence　even　of　that　tomb　is　merely　the　source　of
trouble；　toil；　and　struggle；　a　fight　which　must　be　lost。　（7）　But　since　consciousness　has　found　out　by
experience　that　the　grave　of　its　actual　unchangeable　Being　has　no　concrete　actuality；　that　the
vanished　particularity　qua　vanished　is　not　true　particularity；　it　will　give　up　looking　for　the
unchangeable　particular　existence　as　something　actual；　or　will　cease　trying　to　hold　on　to　what　has
thus　vanished。　Only　so　is　it　capable　of　finding　particularity　in　a　true　form；　a　form　that　is　universal。　

In　the　first　instance；　however；　the　withdrawal　of　the　emotional　life　into　itself　is　to　be　taken　in　such　a
way　that　this　life　of　feeling；　in　its　own　regard；　has　actuality　qua　particular　existence。　It　is　pure
emotion　which；　for　us　or　per　se；　has　found　itself　and　satiated　itself；　for　although　it　is；　no　doubt；
aware　in　feeling　that　the　ultimate　reality　is　cut　off　from　it；　yet　in　itself　this　feeling　is　self…feeling；　it
has　felt　the　object　of　its　own　pure　feeling；　and　this　object　is　its　own　self。　It　thus　comes　forward
here　as　self…feeling；　or　as　something　actual　on　its　own　account。　In　this　return　into　self；　we　find
appearing　its　second　attitude；　the　condition　of　desire　and　labour；　which　ensures　for　consciousness
the　inner　certainty　of　its　own　self　（which；　as　we　saw；　it　has　obtained）　by　the　process　of　cancelling
and　enjoying　the　alien　external　reality；　existence　in　the　form　of　independent　things。　The　unhappy
consciousness；　however；　finds　itself　merely　desiring　and　toiling；　it　is　not　consciously　and　directly
aware　that　so　to　find　itself　rests　upon　the　inner　certainty　of　its　self；　and　that　its　feeling　of　real　being
is　this　self…feeling。　Since　it　does　not　in　its　own　view　have　that　certainty；　its　inner　life　really　remains
still　a　shattered　certainty　of　itself；　that　confirmation　of　its　own　existence　which　it　would　receive
through　work　and　enjoyment；　is；　therefore；　just　as　tottering　and　insecure；　in　other　words；　it　must
consciously　nullify　this　certification　of　its　own　being；　so　as　to　find　therein　confirmation　indeed；　but
confirmation　only　of　what　it　is　for　itself；　viz。　of　its　disunion。　

The　actual　reality；　on　which　desire　and　work　are　directed；　is；　from　the　point　of　view　of　this
consciousness；　no　longer　something　in　itself　null　and　void；　something　merely　to　be　destroyed　and
consumed；　but　rather　something　like　that　consciousness　itself；　a　reality　broken　in　sunder；　which　is
only　in　one　respect　essentially　null；　but　in　another　sense　also　a　consecrated　world。　This　reality　is　a
form　and　embodiment　of　the　unchangeable；　for　the　latter　has　in　itself　preserved　particularity；　and
because；　qua　unchangeable；　it　is　a　universal；　its　particularity　as　a　whole　has　the　significance　of　all
actuality。　

If　consciousness　were；　for　itself；　an　independent　consciousness；　and　reality　were　taken　to　be　in
and　for　itself　of　no　account；　then　consciousness　would　attain；　in　work　and　enjoyment；　the　feeling　of
its　own　independence；　by　the　fact　that　its　consciousness　would　be　that　which　cancels　reality。　But
since　this　reality　is　taken　to　be　the　form　and　shape　of　the　unchangeable；　consciousness　is　unable　of
itself　to　cancel　that　reality。　On　the　contrary；　seeing　that；　consciousness　manages　to　nullify　reality
and　to　obtain　enjoyment；　this　must　come　about　through　the　unchangeable　itself　when　it　disposes　of
its　own　form　and　shape　and　delivers　this　up　for　consciousness　to　enjoy。　

Consciousness；　on　its　part；　appears　here　likewise　as　actual；　though；　at　the　same　time；　as　internally
shattered；　and　this　diremption　shows　itself　in　the　course　of　toil　and　enjoyment；　to　break　up　into　a
relation　to　reality；　or　existence　for　itself；　and　into　an　existence　in　itself。　That　relation　to　actuality　is
the　process　of　alteration；　or　acting；　the　existence　for　itself；　which　belongs　to　the　particular
consciousness　as　such。　But　therein　it　is　also　in　itself；　this　aspect　belongs　to　the　unchangeable
〃beyond〃。　This　aspect　consists　in　faculties　and　powers：　an　external　gift；　which　the　unchangeable
here　hands　over　for　the　consciousness　to　make　use　of。　

In　its　action；　accordingly；　consciousness；　in　the　first　instance；　has　its　being　in　the　relation　of　two
extremes。　On　one　side　it　takes　its　stand　as　the　active　present　（Diesseits）；　and　opposed　to　it　stands
passive　reality：　both　in　relation　to　each　other；　but　also　both　withdrawn　into　the　unchangeable；　and
firmly　established　in　themselves。　From　both　sides；　therefore；　there　is　detached　merely　a　superficial
element　to　constitute　their　opposition；　they　are　only　opposed　at　the　surface；　and　the　pl