phenomenology of mind-第48节

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element　to　constitute　their　opposition；　they　are　only　opposed　at　the　surface；　and　the　play　of
opposition；　the　one　to　the　other；　takes　place　there。　

The　extreme　of　passive　reality　is　sublated　by　the　active　extreme。　Actuality　can；　however；　on　its
own　side；　be　sublated　only　because　its　own　changeless　essence　sublates　it；　repels　itself　from　itself；
and　hands　over　to　the　mercy　of　the　active　extreme　what　is　thus　repelled。　Active　force　appears　as
the　power　wherein　actual　reality　is　dissolved。　For　that　reason；　however；　this　consciousness；　to
which　the　inherent　reality；　or　ultimate　essence。　is　an　〃other〃；　regards　this　power　（which　is　the　way　it
appears　when　active）；　as　〃the　beyond〃；　that　which　lies　remote　from　its　self。　Instead；　therefore；　of
returning　out　of　its　activity　into　itself；　and　instead　of　having　confirmed　itself　as　a　fact　for　its　self；
consciousness　reflects　back　this　process　of　action　into　the　other　extreme；　which　is　thereby
represented　as　purely　universal；　as　absolute　might；　from　which　the　movement　in　every　direction
started；　and　which　is　the　essential　life　of　the　self…disintegrating　extremes；　as　they　at　first　appeared；
and　of　the　process　of　change　as　well。　

In　that　the　unchangeable　consciousness　contemns；　its　specific　shape　and　form；　and　abandons　it
entirely；　while；　on　the　other　hand；　the　individual　consciousness　〃gives　thanks〃；　i。e。　denies　itself　the
satisfaction　of　being　conscious　of　its　independence；　and　refers　the　essential　substance　of　its　action
to　the　〃beyond〃　and　not　to　itself：　by　these　two　moments；　in　which　both　parts　give　themselves　up
the　one　to　the　other；　there　certainly　arises　in　consciousness　a　sense　of　its　own　unity　with　the
unchangeable。　But；　at　the　same　time；　this　unity　is　affected　with　division；　is　again　broken　within　itself
and　out　of　this　unity　there　once　more　comes　the　opposition　of　universal　and　particular。　For
consciousness；　no　doubt；　in　appearance　renounces　the　satisfaction　of　its　self　feeling；　but　it　gets　the
actual　satisfaction　of　that　feeling；　for　it　has　been　desire；　work；　and　enjoyment；　qua　consciousness
it　has　willed；　has　acted；　has　enjoyed。　Its　thanks　similarly；　in　which　it　recognizes　the　other　extreme
as　its　true　reality；　and　cancels　itself；　is　itself　its　own　act；　which　counterbalances　the　action　of　the
other　extreme；　and　meets　with　a　like　act　the　benefit　handed　over。　If　the　former　yields　to
consciousness　merely　its　superficial　content；　yet　consciousness　still　expresses　thanks；　and　since　it
gives　up　its　own　action；　i。e。　its　very　essence；　it；　properly　speaking；　does　more　thereby　than　the
other；　which　only　renounces　an　outer　surface。　The　entire　process；　therefore；　is　reflected　into　the
extreme　of　particularity；　not　merely　in　actual　desire；　labour；　and　enjoyment；　but　even　in　the
expression　of　thanks；　where　the　reverse　seems　to　take　place。　Consciousness　feels　itself　therein　as
this　particular　individual；　and　does　not　let　itself　be　deceived　by　the　semblance　of　its　renunciation；
for　the　real　truth　of　that　procedure　is　that　it　has　not　given　itself　up。　What　has　come　about　is　merely
the　double　reflection　into　both　extremes；　and　the　result　is　to　repeat　the　cleavage　into　the　opposed
consciousness　of　the　unchangeable　and　the　consciousness　of　a　contrasted　opposite　in　the　shape　of
willing；　performing；　enjoying；　and　of　self…renunciation　itself；　or；　in　general；　of　self…existent
particularity。　

With　this　has　come　to　light　the　third　stage　in　the　movement　of　this　consciousness；　a　situation　which
follows　from　the　second　and　one　which　in　truth　has；　by　its　will　and　by　its　performance；　proved
itself　independent。　In　the　first　situation　we　had　only　a　〃notion〃　of　actual　consciousness；　the　inward
emotion；　which　is　not　yet　real　in　action　and　enjoyment。　The　second　is　this　actualization；　as　an
external　express　action　and　enjoyment。　With　the　return　out　of　this　stage；　however；　it　is　that　which
has　got　to　know　itself　as　a　real　and　effective　consciousness；　or　that　whose　truth　consists　in　being　in
and　for　itself。　But　herein　the　enemy　is　discovered　in　its　special　and　most　peculiar　form。　In　the　battle
of　emotion　this　individual　consciousness　has　the　sense　of　being　merely　a　tune；　an　abstract　moment。
In　work　and　enjoyment。　which　are　the　realization　of　this　unsubstantial　existence；　it　can　readily
forget　itself；　and　the　consciousness　of　its　own　proper　life　found　in　this　realization　is　overborne　by
grateful　recognition；　But　this　overthrow　of　its　proper　distinctiveness　is　in　truth　a　return　of
consciousness　into　itself；　and　moreover　into　itself　as　the　general　reality。　

This　third　attitude；　wherein　this　genuine　reality　is　one　term；　consists　in　so　relating　this　reality　to
absolute　universal　Being；　as　to　show　it　to　be　mere　nothingness。　（8）　The　course　of　this　relation　we
have　still　to　consider。　

To　begin　with；　as　regards　the　contrasted　relation　of　consciousness；　in　which　its　reality　is　taken　to
be　immediately　naught；　its　actual　performance　thus　becomes　a　doing　of　nothing　at　all；　its　enjoyment
becomes　a　feeling　of　its　own　unhappiness。　In　consequence；　activity　and　enjoyment　lose　all
universal　content　and　significance；　for　in　that　case　they　would　have　a　substantiality　of　their　own：
and　both　withdraw　into　the　state　of　particularity；　to　which　consciousness　is　directed　in　order　to
cancel　them。　Consciousness　discovers　itself　as　this　concrete　particular　in　the　functions　of　animal
life。　These　latter；　instead　of　being　performed　unconsciously　and　naturally　as　something　which；　per
se；　is　of　no　significance；　and　can　acquire　no　importance　and　essential　value　for　spirit；…these　latter；
since　it　is　in　them　that　the　enemy　is　seen　in　his　proper　and　peculiar　shape；　are　rather　an　object　of
strenuous　concern　and　serious　occupation；　and　become　precisely　the　most　important
consideration。　（9）　Since；　however　this　enemy　creates　itself　in　its　very　defeat；　consciousness；　by
giving　the　enemy　a　fixedness　of　being　and　of　meaning；　instead　of　getting　rid　of　him；　really　never
gets　away　from　him　and　finds　itself　constantly　defiled。　And　since；　at　the　same　time；　this　object　of　its
exertions；　instead　of　being　something　essential；　is　the　very　meanest；　instead　of　being　a　universal；　is
the　merest　particular　—　we　have　here　before　us　merely　a　personality　confined　within　its　narrow　self
and　its　petty　activity；　a　personality　brooding　over　itself；　as　unfortunate　as　it　is　pitiably　destitute。　

But　all　the　same　both　of　these；　both　the　feeling　of　its　misfortune　and　the　poverty　of　its　own　action；
are　points　of　connection　to　which　to　attach　the　consciousness　of　its　unity　with　the　unchangeable。
For　the　attempted　immediate　destruction　of　its　actual　existence　is　affected　through　the　thought　of
the　unchangeable　and　takes　place　in　this　relation　to　the　unchangeable。　The　mediate　relation
constitutes　the　essence　of　the　negative　process；　in　which　this　consciousness　directs　itself　against　its
particularity　of　being；　which；　however；　qua　relation；　is　at　the　same　time　in　itself　positive；　and　will
bring　this　its　unity　to　light　as　an　objective　fact　for　this　consciousness　itself。　

This　mediate　relation　is　consequently　a　connected　inferential　process　（Schluss）；　in　which
particularity；　establishing　itself　at　first　in　opposition　to　the　inherent　essence；　is　bound　together　and
united　with　this　other　term　only　through　a　third　term。　Through　this　middle　term　the　one　extreme；
unchangeable　consciousness；　has　a　being　for　the　unessential　consciousness；　in　which；　at　the　same
time；　is　also　involved　that　the　latter　likewise　has　a　being　for　the　former；　solely　through　that　middle
term；　and　this　middle　term　is　thus　one　which　presents　both　extremes　to　one　another；　and　acts　as
the　minister　of　each　in　turn　in　dealing　with　the　other。　This　medium　is　itself　a　conscious　being；　for　it　is
an　action　mediating　consciousness　as　such；　the　content　of　this　action　is　the　destruction　and
annihilation；　which　consciousness　has　in　view　in　dealing　with　its　particularity。　

In　the　middle　term；　then；　this　consciousness　gets　freed　from　action　and　enjoyment；　in　the　sense　of
its　own　action　and　enjoyment。　It　puts　away　from　itself；　qua　self…existent　extreme；　the　substance　of
its　will；　and　throws　on　to　the　mediating　term；　or　the　ministering　agency；（10）　its　own　proper
freedom　of　decision；　and　herewith　the　guilt　of　its　own　act。　This　mediator；　being　in　direct
communication　with　the　unchangeable　Being；　renders　service　by　advising　what　is　just　and　right。
The　act；　since　this　follows　upon　obedience　to　a　deliverance　enunciated　by　another；　ceases；　as
regards　the　performance　or　the　willing　of　the　act；　to　be　the　agent's　own　proper　deed。　There　is　still
left；　however；　to　the　subordinate　consciousness；　its　objective　aspect；　namely；　the　fruit　of　its　labour；
and　enjoyment。　These；　therefore；　it　casts　away　as　well；　and　just　as　it　disclaimed　its　own　will；　so　it
contemns　such　reality　as　it　received　in　work　and　in　enjoyment。　It　renounces　these；　partly　as　being
the　accomplished　truth　of　its　self…conscious　independence；　when　it　seeks　to　do　something　quite
foreign　to　itself；　thinking　and　speaking　what；　for　it；　has　no　sense　or　meaning；（11）　partly；　too；　as
being　external　property　—　when　it　demits　somewhat　of　the　possession　acquired　through　its　toil。　It
also　gives　up　the　enjoymen