phenomenology of mind-第69节

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say　we　merely　draw　an　inference　from　the　outer　as　to　the　inner；　which　is　something　different；　or　to
say　that　the　outer　is　not　the　inner　itself　but　merely　its　expression。　For　in　the　relation　of　the　two　to
one　another　the　character　of　the　reality　which　thinks　itself　and　is　thought　of　by　itself　falls　just　on　the
side　of　the　inner；　while　the　outer　has　the　character　of　existent　reality。

When；　therefore；　a　man　is　told；　〃You　（your　inner　being）　are　so　and　so；　because　your　skull…bone　is
so　constituted；〃　this　means　nothing　else　than　that　we　regard　a　bone　as　the　man's　reality。　To　retort
upon　such　a　statement　with　a　box　on　the　ear　—　in　the　way　mentioned　above　when　dealing　with
psysiognomy　—　removes　primarily　the　〃soft〃　parts　of　his　head　from　their　apparent　dignity　and
position；　and　proves　merely　that　these　are　no　true　inherent　nature；　are　not　the　reality　of　mind；　the
retort　here　would；　properly　speaking；　have　to　go　the　length　of　breaking　the　skull　of　the　person　who
makes　a　statement　like　that；　in　order　to　demonstrate　to　him　in　a　manner　as　palpable　as　his　own
wisdom　that　a　bone　is　nothing　of　an　inherent　nature　at　all　for　a　man。；　still　less　his　true　reality。

The　untutored　instinct　of　self…conscious　reason　will　reject　without　examination　phrenology　—　this
other　observing　instinct　of　self…conscious　reason；　which　having　succeeded　in　malting　a　guess　at
knowledge　has　grasped　knowledge　in　the　soulless　form　that　the　outer　is　an　expression　of　the　inner。
But　the　worse　the　thought；　the　less　sometimes　does　it　strike　us　where　its　badness；　definitely　lies；
and　the　more　difficult　it　is　to　explain　it。　For　a　thought　is　said　to　be　the　worse；　the　barer　and　emptier
the　abstraction；　which　thought　takes　to　be　the　essential　truth。　But　in　the　antithesis　here　in　question
the　component　parts　are　individuality　conscious　of　itself；　and　the　abstraction　of　a　bare　thing；　to
which　externality　has　been　reduced　—　the　inner　being　of　mind　taken　in　the　sense　of　a　fixed　soulless
existence　and　in　opposition　to　just　such　a　being。

With　the　attainment　of　this；　however；　rational　observation　seems　in　fact　to　have　also　reached　its
culminating　point；　at　which　it　must　take　leave　of　itself　and　turn　right　about；　for　it　is　only　when
anything　is　entirely　bad　that　there　is　an　inherent　and　immediate　necessity　in　it　to　wheel　round
completely　into　its　opposite。　Just　so　it　may　be　said　of　the　Jews　that　it　is　precisely　because　they
stand　directly　before　the　door　of　salvation；　that　they　are　and　have　been　the　most　reprobate　and
abandoned：　—　what　the　nation　should　be　in　and　for　itself；　this；　the　true　inner　nature　of　its　self；　it　is
not　conscious　of　being；　but　puts　away　beyond　itself。　By　this　renunciation　it　creates　for　itself　the
possibility　of　a　higher　level　of　existence；　if　once　it　could　get　the　object　thus　renounced　back　again
to　itself；　than　if　it　had　never　left　its　natural　immediate　state　of　existence　—　because　spirit　is　all　the
greater　the　greater　the　opposition　out　of　which　it　returns　into　itself；　and　such　an　opposition　spirit
brings　about　for　itself；　by　doing　away　with　its　immediate　unity；　and　laying　aside　its　self…existence；　a
separate　life　of　its　own。　But　if　such　a　consciousness　does　not　mediate　and　reflect　itself；　the　middle
position　or　term　where　it　has　a　determinate　existence　is　the　fatal　unholy　void；　since　what　should
give　it　substance　and　filling　has　been　turned　into　a　rigidly　fixed　extreme。　It　is　thus　that　this　last　stage
of　reason's　function　of　observation　is　its　very　worst；　and　for　that　reason　its　complete　reversal
becomes　necessary。

For　the　survey　of　the　series　of　relations　dealt　with　up　to　this　point；　which　constitute　the　content　and
object　of　observation；　shows　that　even　in　its　first　form；　in　observation　of　the　relations　of　inorganic
nature；　sensuous　being　vanished　from　its　ken。　The　moments　of　its　relation　（i。e。　that　of　inorganic
nature）　present　themselves　as　pure　abstractions　and　as　simple　notions；　which　should　be　kept
connected　with　the　existence　of　things；　but　this　gets　lost；　so　that　the　abstract　moment　proves　to　be
a　pure　movement　and　a　universal。　This　free；　self…complete　process　retains　the　significance　of
something　objective；　but　now　appears　as　a　unit。　In　the　process　of　the　inorganic　the　unit　is　the　inner
with　no　existence。　When　the　process　does　have　existence　qua　unit；　as　one　and　single；　it　is　an
organism。

The　unit　qua　self…existent　or　negative　entity　stands　in　antithesis　to　the　universal；　throws　off　its
control；　and　remains　independent　by　itself；　so　that　the　notion；　being　only　realized　in　the　condition　of
absolute　dissociation；　fails　to　find　in　organic　existence　its　genuine　expression；　in　the　sense　that　it　is
not　there；　in　the　form　of　a　universal；　it　remains　an　〃outer〃；　or；　what　is　the　same　thing；　an　〃inner〃　of
organic　nature。

The　organic　process　is　merely　free　implicitly　（an　sich）；　it　is　not　so　explicitly；　〃for　itself〃　（für　sich）。
The　explicit　phase　of　its　freedom　appears　in　the　idea　of　purpose；　has　existence　as　another　inner
nature　as　a　self…directing　wisdom　that　lies　outside　that　mere　process。　Reason's　function　of
observation　thus　turns　its　attention　to　this　wisdom；　to　mind；　to　the　notion　actually　existing　as
universality；　or　to　the　purpose　existing　in　the　form　of　purpose；　and　what　constitutes　its　own
essential　nature　is　now　the　object　before　it。

Reason　here　in　the　activity　of　observation　is　directed　first　to　the　pure　abstract　form　of　its　essential
nature。　But　since　reason；　in　its　apprehension　of　the　object　thus　working　and　moving　amidst　its　own
distinctions　takes　this　object　as　something　that　exists；　observation　becomes　aware　of　laws　of
thought；　relations　of　one　constant　factor　to　another　constant　factor。　The　content　of　these　laws
being；　however；　merely　moments；　they　run　together　into　the　single　one　of　self…consciousness。

This　new　object；　taken　in　the　same　way　as　existent；　is　the　contingent　individual　self…consciousness。
The　process　of　observation；　therefore；　keeps　within　the　〃conjectured〃　meaning　of　mind；　and　within
the　contingent　relation　of　conscious　to　unconscious　reality。　Mind　alone　in　itself　is　the　necessity　of
this　relation。　Observation；　therefore；　attacks　it　at　closer　quarters；　and　compares　its　realization
through　will　and　action　with　its　reality　when　it　contemplates　and　is　reflected　into　itself；　a　reality
which　is　itself　objective。　This　external　aspect；　although　an　utterance　of　the　individual　which　he
himself　contains；　is　at　the　same　time；　qua　symbol；　something　indifferent　to　the　content　which　it　is
intended　to　denote；　just　as　what　finds　for　itself　the　symbol　is　indifferent　to　this　symbol。

For　this　reason；　observation　finally　passes　from　this　variable　form　of　utterance　back　to　the
permanent　fixed　being；　and　in　principle　declares　that　externality　is　the　outer　immediate　reality　of
mind；　not　in　the　sense　of　an　organ；　and　not　like　a　language　or　a　symbol；　but　in　the　sense　of　a
lifeless　thing。　What　the　very　first　form　of　observation　of　inorganic　nature　did　away　with　and
superseded；　viz。　the　idea　that　the　notion　should　appear　in　the　shape　of　a　thing；　this　last　form　of
observation　reinstates　so　as　to　turn　the　reality　of　mind　itself　into　a　thing；　or　expressing　it　the　other
way　about；　so　as　to　give　lifeless　being　the　significance　of　mind。

Observation　has　thus　reached　the　point　of　explicitly　expressing　what　our　notion　of　observation　was
at　the　outset；　viz。　that　rational　certainty　means　objectivity　of　reason；　that　the　certainty　of　reason
seeks　itself　as　an　objective　reality。

One　does　not；　indeed；　suppose　that　mind；　which　is　represented　by　a　skull；　is　defined　as　a　thing。
There　is　not　meant　to　be　any　materialism；　as　it　is　called；　in　this　idea；　mind　rather　must　be　something
very　different　from　these　bones　of　the　skull。　But　that　mind　is；　means　nothing　else　than　that　it　is　a
thing。　When　being　as　such；　or　thingness；　is　predicated　of　the　mind；　the　true　and　genuine
expression　for　this　is；　therefore；　that　mind　is　such　an　entity　as　a　bone　is。　Hence　it　must　be
considered　as　supremely　important　that　the　true　expression　has　been　found　for　the　bare　statement
regarding　mind　—　that　it　is。　When　the　statement　is　ever　made　about　mind；　that　it　is；　has　a　being；　is
a　thing；　an　individual　reality；　we　do　not　mean　it　is　something　we　can　see；　or　knock　about；　or　take
in　our　hands；　and　so　on；　but　that　is　what　we　say；　and　what　the　statement　really　amounts　to　is
consequently　conveyed　in　the　expression　that　the　existence　of　mind　is　a　bone。

This　result　has　now　a　twofold　significance：　one　is　its　true　meaning；　in　so　far　as　the　result　is　a
completion　of　the　outcome　of　the　preceding　movement　of　self…consciousness。　The　unhappy
self…consciousness　renounced　its　independence；　and　wrested　its　distinctive　self…existence　out　into
the　shape　of　a　thing。　By　doing　so；　it　left　the　level　of　self…consciousness　and　reverted　to　the
condition　of　mere　consciousness；　i。e。　to　that　phase　of　conscious　life　for　which　the　object　is　an
existent；　a　thing。　But　what　is　〃thing〃　in　this　case　is　self…consciousness；　〃thing〃　here　is　the　unity　of
ego　and　being　—　the　Category。　When　the　object　before　consciousness　is　determined　thus；
consciousness　possesses　reason。　Consciousness；　as　well　as　self…consciousness；　is　in　itself　p