phenomenology of mind-第50节
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in general; nor again what we have in free independent self …consciousness; in the former it is
merely empty object in general; in the latter; it is merely all object that withdraws itself from other
objects that still hold their own alongside it。 In the present instance; the object…ego is object which
is consciously known to exclude the existence of any other whatsoever。 Selfconsciousness;
however; is not merely from its own point of view (für sich); but also in its very self (an sich) all
reality; primarily by the fact that it becomes this reality; or rather demonstrates itself to be such。 It
demonstrates itself to be this by the way in which first in the course of the dialectic movement of
〃meaning〃 (Meinen); (4) perceiving; and understanding; otherness disappears as implicitly real (an
sich); and then in the movement through the independence of consciousness in Lordship and
Servitude。 through the idea of freedom; sceptical detachment; and the struggle for absolute
liberation on the part of the self…divided consciousness; otherness; in so far as it is only subjectively
for self…consciousness; vanishes for the latter itself。 There appeared two aspects; one after the
other; the one where the essential reality or the truly real had for consciousness the character of
(objective) existence; the other where it had the character of only being (subjectively) for
consciousness。 But both were reduced to one single truth; that what is or the real per se (an sich)
only is so far as it is an object for consciousness; and that what is for consciousness is also
objectively real。 The consciousness; which is this truth; has forgotten the process by which this
result has been reached; the pathway thereto lies behind it。 This consciousness comes on the scene
directly in the form of reason; in other words; this reason; appearing thus immediately; comes
before us merely as the certainty of that truth。 It merely gives the assurance of being all reality; it
does not; however; itself comprehend this fact; for that forgotten pathway by which it arrives at
this position is the process of comprehending what is involved in this mere assertion which it
makes。 And just on that account any one who has not taken this route finds the assertion
unintelligible; when he hears it expressed in this abstract form although as a matter of concrete
experience he makes indeed the same assertion himself。
The kind of Idealism which does not trace the path to that result; but starts off with the bare
assertion of this truth; is consequently a mere assurance; which does not understand its own
nature; and cannot make itself intelligible to any one else。 It announces an intuitive certainty; to
which there stand in contrast other equally intuitive certainties that have been lost just along that
very pathway。 Hence the assurances of these other certainties are equally entitled to a place
alongside the assurance of that certainty。 Reason appeals to the self…consciousness of each
individual consciousness: I am I; my object and my essential reality is ego; and no one will deny
reason this truth。 But since it rests on this appeal; it sanctions the truth of the other certainty; viz。
there is for me an other; an other than 〃I〃 is to me object and true reality: or in that I am object and
reality to myself; I am only so by my withdrawing myself from the other altogether and appearing
alongside it as an actuality。
Only when reason comes forward as a reflexion from this opposite certainty does its assertion
regarding itself appear in the form not merely of a certainty and an assurance but of a truth — and
a truth not alongside others; but the only truth。 Its appearing directly and immediately is the
abstract form of its actual presence; the essential nature and inherent reality of which is an absolute
notion; i。e。 the process of its own development。
Consciousness will determine its relation to otherness or its object in various ways according as it
is at one or other stage in the development of the world…spirit into self…consciousness。 How the
world…spirit immediately finds and determines itself and its object at any given time; or how it
appears to itself; depends on what it has already come to be; or on what it already implicitly and
inherently is。
Reason is the certainty of being all reality。 This its inherent nature; this reality; is still; however;
through and through a universal; the pure abstraction of reality。 It is the first positive character
which self…consciousness per se is aware of being; and ego is; therefore; merely the pure; inner
essence of existence; in other words; is the Category bare and simple。 The category; which
heretofore had the significance of being the inmost essence of existence — of existence indifferent
to whether it is existence at all; or existence over against consciousness — is now the essential
nature or simple unity of existence merely in the sense of a reality that thinks。 To put it otherwise;
the category means this; that existence and self…consciousness are the same being; the same not as
a matter of comparison; but really and truly in and for themselves。 It is only a onesided; unsound
idealism which lets this unity again appear on one side as consciousness; with a reality per se over
against it on the other。
But now this category; or simple unity of self…consciousness and being; has difference within it; for
its very nature consists just in this — in being immediately one and identical with itself in otherness
or in absolute difference。 Difference therefore is; but completely transparent; a difference that is at
the same time none。 It appears in the form of a plurality of categories。 Since idealism pronounces
the simple unity of self…consciousness to be all reality; and makes it straightway the essentially real
without first having comprehended its absolutely negative nature — only an absolutely negative
reality contains within its very being negation; determinateness; or difference — still more
incomprehensible is this second position; viz。 that in the category there are differences; kinds or
species of categories。 This assurance in general; as also the assurance as to any determinate
number of kinds of categories; is a new assurance; which; however; itself implies that we need no
longer accept it as an assurance。 For since difference starts in the pure ego; in pure understanding
itself; it is thereby affirmed that here immediacy; making assurances; finding something given; must
be abandoned and reflective comprehension begin。 But to pick up the various categories again in
any sort of way as a kind of happy find; hit upon; e。g。 in the different judgments; and then to be
content so to accept them; must really be regarded as an outrage on scientific thinking。 (5) Where
is understanding to be able to demonstrate necessity; if it is incapable of so doing in its own case;
itself being pure necessity?
Now because; in this way; the pure essential being of things; as well as their aspect of difference;
belongs to reason; we can; strictly speaking; no longer talk of things at all; i。e。 of something which
would only be present to consciousness by negatively opposing it。 For the many categories are
species of the pure category; which means that the pure category is still their genus or essential
nature; and not opposed to them。 But they are indeed that ambiguous being which contains
otherness too; as opposed to the pure category in its plurality。 They; in point of fact; contradict the
pure category by this plurality; and the pure category must sublate them in itself; a process by
which it constitutes itself the negative unity of the different elements。 Qua negative unity; however;
it puts away from itself and excludes both the diverse elements as such; and that previous
immediate unity as such; it is then individual singleness — a new category; which is an exclusive
form of consciousness; i。e。 stands in relation to something else; an other。 This individuality is its
transition from its notion to an external reality; the pure 〃schema〃; which is at once a
consciousness; and in consequence of its being a single individual and an excluding unit; points to
the presence of an external other。 But the 〃other〃 of this category is merely the 〃other〃 categories
first mentioned; viz。 pure essential reality and pure difference; and in this category; i。e。 just in
affirming the other; or in this other itself; consciousness is likewise itself too。 Each of these various
moments points and refers to an other; at the same time; however; they do not involve any
absolute otherness。 The pure category refers to the species; which pass over into the negative
category; the category of exclusion; individuality; this latter; however; points back to them; it is
itself pure consciousness; which is aware in each of them of being always this clear unity with itself
— a unity; however; that in the same way is referred to an other; which in being disappears; and in
disappearing is once again brought into being。
We see pure consciousness here affirmed in a twofold form。 In one case it is the restless activity
which passes hither and thither through all its moments; seeing