phenomenology of mind-第72节

按键盘上方向键 ← 或 → 可快速上下翻页，按键盘上的 Enter 键可回到本书目录页，按键盘上方向键 ↑ 可回到本页顶部！
————未阅读完？加入书签已便下次继续阅读！


an　individual；　of　producing　itself　as　this　particular　individual；　and　creating　this　its　own　existential
counterpart；　and　thus　becoming　conscious　of　this　unity　of　its　own　actual　reality　with　the　objective
world。　Self…consciousness　possesses　the　certainly　of　this　unity；　it　holds　that　the　unity　is　implicitly
（an　sich）　already　present；　or　that　this　union　and　agreement　between　itself　and　〃thinghood〃
（objective　existence）　is　already　an　accomplished　fact；　and　has　only　to　become　expressly　so　for　it
through　its　own　agency；　or　that　its　making　that　unity　is　at　the　same　time　and　as　much　its　finding　the
unity。　Since　this　unity　means　happiness；　the　individual　is　thus　sent　forth　into　the　world　by　his　own
spirit　to　seek　his　happiness。

If；　then；　we　for　our　part　find　the　truth　of　this　rational　self…consciousness　to　be　ethical　substance；
that　self…consciousness　on　its　part　finds　here　the　beginning　of　its　ethical　experience　of　the　world。
From　the　point　of　view　that　it　has　not　yet　attained　to　its　ethical　substance；　this　movement　presses
onwards　to　that　end；　and　what　is　cancelled　in　the　process　are　the　particular　moments　which
self…consciousness　takes　as　valid　in　isolation。　They　have　the　form　of　an　immediate　will…process；　or
impulse　of　nature；　which　attains　its　satisfaction；　this　satisfaction　itself　being　the　content　of　a　new
impulse。　Looking　at　self…consciousness；　however；　as　having　lost　the　happiness　of　being　in　the
substance；　these　natural　impulses　are　bound　up　with　a　consciousness　that　their　purpose　is　the　true
destiny　and　essential　nature　of　self…consciousness。　Ethical　substance　has　sunk　to　the　level　of　a
floating　selfless　adjective；　whose　living　subjects　are　individuals；　which　have　to　fill　up　their
universality　through　themselves；　and　to　provide　for　their　destiny　out　of　the　same　source。

Taken　in　the　former　sense；　then；　those　forms　and　modes　are　the　process　by　which　the　ethical
substance　comes　to　be；　and　precede　this　substance：　in　the　latter　they　succeed　it；　and　disclose　for
self…consciousness　what　its　destined　nature　is。　In　the　former　aspect　the　immediacy　or　raw　brute
impulses　get　lost　in　the　process　of　finding　out　what　their　truth　is；　and　their　content；　passes　over　to　a
higher。　In　the　latter　aspect；　however；　the　false　idea　of　consciousness；　which　puts　its　characteristic
nature　in　those　impulses；　passes　to　a　higher　idea。　In　the　former　case　the　goal　which　they　attain　is
the　immediate　ethical　substance；　while；　in　the　latter；　the　end　is　the　consciousness　of　that　substance；
such　a　consciousness　as　knows　the　substance　to　be　its　own　essential　being；　and　to　that　extent　this
process　would　be　the　development　of　morality　（Moralit？t）；　a　higher　state　or　attitude　than　the
former　（Sittlichkeit）。　But　these　modes　at　the　same　time　constitute　only　one　side　of　the
development　of　morality；　that；　namely；　which　belongs　to　self…existence；　or　in　which　consciousness
cancels　its　purposes；　they　do　not　constitute　the　side　where　morality　arises　out　of　the　substance
itself。　Since　these　moments　cannot　yet　have　the　signification　of　being　made　into　purposes　in
opposition　to　the　lost　social　order　（Sittlichkeit）；　they　hold　here　no　doubt　in　their　simple
uncriticized　content；　and　the　end　towards　which　they　work　is　the　ethical　substance：　but　since　with
our　time　is　more　directly　associated　that　form　of　these　moments　in　which　they　appear　after
consciousness　has　lost　its　ethical　custom…constituted　（sittliches）　life；　and　in　the　search　for　it
repeats　those　forms；　they　may　be　represented　more　after　this　latter　manner　of　expression。

Self…consciousness；　which　is　as　yet　merely　the　notion　of　mind；　takes　this　path　with　the　specific
characteristic　of　being　to　itself　the　essential　reality　qua　individual　mind；　and　its　purpose；　therefore；
is　to　give　itself　actualization　as　individual；　and　to　enjoy　itself；　qua　individual；　in　so　doing。

In　existing　for　itself　it　is　aware　of　itself　as　the　essentially　real。　In　this　character　it　is　the　negativity　of
the　other。　There　arises；　therefore；　within　its　consciousness　an　opposition　between　itself　qua
positive　and　something　which　no　doubt　exists；　but　for　it　not　in　the　sense　of　existing　substantially。
Consciousness　appears　sundered　into　this　objective　reality　found　lying　at　its　hand；　and　the
purpose；　which　it　carries　out　by　the　process　of　cancelling　that　objectivity；　and　which　it　makes　the
actual　fact　instead　of　the　given　object。　Its　primary　purpose；　however；　is　its　immediate　abstract
existence　for　itself；　in　other　words　seeing　itself　as　this　particular　individual　in　another；　or　seeing
another　self…consciousness　as　itself。　The　experience　of　what　the　truth　of　this　purpose　is；　places
self…consciousness　on　a　higher　plane；　and　henceforth　it　is　to　itself　purpose；　in　so　far　as　it　is　at　once
universal；　and　has　the　law　immediately　within　it。　In　carrying　out　this　law　of　its　heart；　however；　it
learns　that　here　the　individual　cannot　preserve　himself；　but　rather　the　good　can　only　be　performed
through　the　sacrifice　of　the　individual：　and　so　it　passes　into　Virtue。　The　experience　which　virtue
goes　through　can　be　no　other　than　that　of　finding　that　its　purpose　is　already　implicitly　（an　sich）
carried　out；　that　happiness　lies　immediately　in　action　itself；　and　action　itself　is　the　good。　The
principle　or　notion　of　this　entire　sphere　of　experienceviz。　that　〃thinghood〃　is　the　independent
self…existence　of　mindbecomes　in　the　course　of　this　experience　an　objective　fact　for
self…consciousness。　In　that　self…consciousness　has　found　this　principle；　it　is　aware　of　itself　as　reality
in　the　sense　of　directly　self…expressing　Individuality；　which　no　longer　finds　any　resistance　in　a
reality　opposed　to　it；　and　whose　object　and　purpose　are　merely　this　function　of　self…expression。



　　　　　　　　　　　　　　　　　　　　　　　　　



1。　Viz。　in　descriptive　observation　of　nature　as　such。

2。　Viz。　in　observation　of　living　nature；　the　〃organic〃。

3。　Viz。　in　observation　of　nature　as　the　external　reality　of　mind；　laws　of　thought；　psychology；
physiognomy；　phrenology。

4。　The　first　and　succeeding　editions　read　〃seines〃　Volks：　Lasson　proposes　〃eines〃。　This　seems
correct　in　the　context。　




B：　Realisation

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　a
　　　　　　　　　　　　　　　　　　　　Pleasure　&　Necessity

SELF…CONSCIOUSNESS；　which　is　aware　of　being　the　reality；　has　its　object　within　itself；　but　an
object　which；　at　first；　is　merely　its　own　（für　sich）；　and　is　not　yet　in　actual　existence。　Existence
stands　opposed　to　it　as　a　reality　other　than　its　own；　and　the　aim　of　self…consciousness　consists　in
carrying　out　what　it　is　〃for　itself〃　so　as　to　see　itself　as　another　independent　being。　This　first　purpose
is　to　become　conscious；　in　that　other　self…consciousness；　of　itself　as　an　individual；　to　turn　this　other
into　its　own　self。　It　has　the　assurance　that　this　other　already　is　essentially　itself。

In　so　far　as　it　has　risen　from　out　of　the　substance　of　ethical　life　and　the　quiescent　state　of　thought；
and　attained　its　conscious　independence；　it　has　left　behind　the　law　of　custom　and　of　substantial
existence；　the　kinds　of　knowledge　acquired　through　observation；　and　the　sphere　of　theory；　these
lie　behind　it　as　a　gray　shadow　that　is　just　vanishing。　For　this　latter　is　rather　a　knowledge　of
something；　the　independent　existence　（Fürmichseyn）　and　actuality　of　which　are　other　than　those
of　self…consciousness。　It　is　not　the　seemingly　divine　spirit　of　universality　in　knowledge　and　action；
wherein　（all　individual）　feeling　and　enjoyment　are　stilled；　that　has　passed　into　and　fills　this　new　level
of　self…consciousness；　but　the　spirit　of　the　earth；　a　spirit　which　holds　that　being　alone　as　true　reality
which　is　the　reality　of　individual　consciousness。　

　　　　　It　repudiates　sense　and　science
　　　　　The　highest　gifts　possessed　by　men…
　　　　　It　has　gone　over　to　the　devil；
　　　　　And　must　be　o'erthrown　（1）　

It　plunges　thus　into　life；　and　carries　to　its　completion　the　pure　individuality　in　which　it　appears。　It
does　not　so　much　make　its　own　happiness　as　take　it　directly　and　enjoy　it。　The　grey　shades　of
science；　laws　and　principles；　which　alone　stand　between　it　and　its　own　reality；　vanish　like　a　lifeless
mist　that　cannot　contend　against　the　living　certainty　of　its　reality。　It　takes　to　itself　life　much　as　a　ripe
fruit　is　plucked；　which　comes　to　meet　the　hand　that　takes　it　（2）

Its　action　is　only　in　one　respect　an　act　of　Desire；　it　does　not　aim　at　abolishing　the　objective　fact　in
its　entirety；　but　only　the　form　of　its　otherness　or　objectivity；　which　is　an　unreal　appearance；　for　it
holds　this　to　be　inherently　and　implicitly　the　same　reality　as　its　own　self。　The　sphere　in　which　desire
and　its　object　subsist　independently　and　indifferent　towards　each　other　is　that　of　living　existence；
the　enjoyment　of　desire　cancels　this　existence；　so　far　as　it　belongs　to　the　object　of　desire。　But　here
this　element；　which　gives　to　both　separate　and　distinct　actuality；　is　rather　the　category；　a　form　of
being　which　has　essentially　the　character　of　a　presented　being。　It　（i。e。　the　element）　is　therefore　the
consciousness　of　independenceit　may　be　natural　consciousness；　or　the　consciousness
developed　into　a　system　of　lawswhich　preserves　the　individuals　each　for　himself。　This　separation
does　not　per　se