phenomenology of mind-第74节

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but　the　foregoing　diremption　of　individuality　and　its　truth；　a　relation　of　gruesome　necessity；　under
which　the　former　is　crushed。　We；　who　trace　the　process；　see　the　preceding　movement；　therefore；
as　in　opposition　to　the　new　form；　because　the　latter　has　essentially　arisen　from　it；　and　the　moment
whence　the　new　form　comes　is　necessary　for　it。　The　new　mode；　however；　looks　on　that　moment
as　something　simply　met　with；　since　it　has　no　consciousness　of　its　origin；　and　takes　its　real　essence
to　consist　rather　in　being　independent；　in　being　for　itself；　or　negatively　disposed　toward　this
positive；　implicit；　immanent　content。

The　aim　and　object　of　this　individuality　is　thus　to　cancel　and　transcend　this　necessity　which
contradicts　the　law　of　the　heart；　as　also　to　do　away　with　the　suffering　thereby　arising。　There　is　in
consequence　no　longer　here　the　frivolity　of　the　former　mode；　which　merely　wanted　private　and
particular　pleasure；　it　is　the　earnestness　of　a　high　purpose；　which　seeks　its　pleasure　in　displaying
the　m　excellence　of　its　own　true　nature；　and　in　bringing　about　the　welfare　of　mankind。　What　it
realizes　is　itself　the　law；　and　its　pleasure　is　at　the　same　time　universal；　a　pleasure　which　all　hearts
feel。　To　it　both　are　inseparable；　its　pleasure　is　what　conforms　to　the　law　and　the　realization　of　the
law　of　all　mankind　affords　it　its　particular　pleasure。　For　within　its　own　self　individuality　and
necessity　are　immediately　and　directly　one；　the　law　is　a　law　of　the　heart。　Individuality　is　not　yet
removed　from　its　place；　and　the　unity　of　both　has　not　been　brought　about　by　means　of　the
development　of　individuality；　has　not　yet　been　established　by　discipline。　The　realization　of　the
immediate　undisciplined　nature　passes　for　a　display　of　excellence　and　for　bringing　about　the
well…being　of　mankind。

The　law；　again；　which　is　opposed　to　the　law　of　the　heart　is　divided　from　the　heart；　and　exists　on　its
own　account。　Mankind；　which　is　bound　to　it；　does　not　live　in　the　blissful　unity　of　the　law　with　the
heart；　but　either　lives　in　dismal　separation　and　suffering；　or　at　least　in　deprivation　of　the　enjoyment
of　itself　in　obeying　the　law；　and　without　the　consciousness　of　its　own　excellence　in　overstepping　it。
Because　that　all…dominating　divine　and　human　ordinance　is　divided　from　the　heart　it　is　regarded　by
the　latter　as　a　delusion；　which　ought　to　lose　what　it　still　possesses；　namely；　power　and　actuality。　It
may；　indeed；　in　its　content　agree　by　chance　with　the　law　of　the　heart；　and　then　the　latter　can
acquiesce　in　it。　But；　for　the　heart；　it　is　not　the　bare　conformity　to　law　as　such　which　constitutes　the
essential　fact　（Wesen）；　but　the　consciousness　of　itself　which　the　〃heart〃　thereby　obtains；　the　fact
that　it　has　therein　found　self…satisfaction。　Where　the　content　of　universal　necessity；　however；　does
not　agree　with　the　heart；　necessity　is；　as　regards　its　content　also；　nothing　in　itself；　and　must　give
way　before　the　law　of　the　heart。

The　individual；　then；　fulfils；　carries　out　the　law　of　his　heart。　This　law　becomes　a　universal
ordinance；　and　pleasure　becomes　a　reality　which；　as　it　stand；　conforms　to　law。　But　in　this
realization；　the　law　has；　in　point　of　fact；　escaped　the　individual；　and　thus　there　arises　immediately
only　that　relation　which　ought　to　be　cancelled。　The　law　of　the　heart　ceases　through　its　very
realization　to　be　a　law　of　the　heart。　For　it　thereby　takes　on　the　form　of　actually　〃being〃；　and　is　now
universal　power；　which　holds　this　particular　〃heart〃　to　be　a　matter　of　indifference；　so　that　the
individual；　in　establishing　his　own　ordinance；　no　longer　finds　it　to　be　his　own。　By　realizing　his　law
be　consequently　brings　about；　not　his　law；　butsince　the　realization　is　inherently　and　implicitly　his
own；　but　explicitly　alien　and　externalmerely　this：　he　gets　involved　and　entangled　in　the　actual
ordinance；　and；　indeed；　entangled　in　it；　not　merely　as　something　alien　to　himself　but　as　a　hostile；
overpowering　dominion。　By　his　act　he　takes　his　place　in；　or　rather　as；　the　general　element　of
existent　actuality；　and　his　act　is；　even　in　his　own　regard；　intended　to　have　the　value　of　a　universal
ordinance。　But　thereby　be　has　let　himself　get　detached　from　his　own　self；　qua　universality　be　lives；
grows　on　his　own　account；　and　purifies　himself　of　individuality。　The　individual　who　will　only
recognize　universality；　in　the　form　of　his　own　immediate　self…subsistence　（Fürsichseyn）　does　not；
therefore；　recognize　himself　in　this　liberated　and　independent　universality；　while　all　the　same　he
belongs　to　it；　because　the　latter　is　his　doing。　This　doing　thus　has　the　reverse　significance；　it
contradicts　the　universal　ordinance。　For　the　individual's　act　is　intended　to　be　that　of　his　individual
heart；　and　not　independent　universal　reality；　and　at　the　same　time　he　has；　in　fact；　recognized　and
acknowledged　this　latter；　for　the　act　has　the　import　of　setting　up　his　essential　nature　as　free　and
independent　reality；　that　is　to　say；　of　recognizing　reality　to　be　his　own　essential　being。

The　individual　has；　by　the　very　principle　of　his　action；　determined　the　more　special　manner　in
which　actual　universality；　to　which　he　has　leagued　himself；　gets　turned　against　him。　His　act；　qua
actuality；　belongs　to　the　universal；　its　content；　however；　is　his　own　individuality；　which　wants　to
preserve　itself　as　this　particular　individuality　in　opposition　to　universality。　It　is　not　any　specific　law
whose　establishment　is　in　question；　on　the　contrary；　the　immediate　unity　of　the　individual　heart　with
universality　is　the　idea…raised　to　the　dignity　of　a　law　and　claiming　to　be　validthat　every　heart　must
recognize　its　own　self　in　what　is　universal　law。　But　only　the　heart　of　this　individual　has　established
its　reality　in　his　act；　which；　in　his　view；　expresses　his　self…existence　（Fürsichseyn）　or　his　pleasure。
The　act　is　intended　to　stand　immediately　for　what　is　universal；　that　is　to　say；　it　is　in　truth　something
particular；　and　has　merely　the　form　of　universality：　his　particular　content　is；　as　such；　to　pass　for
universal。　Hence　others　find　in　this　content　not　the　law　of　their　heart　fulfilled；　but　rather　that　of
some　one　else；　and　precisely　in　accordance　with　the　universal　law；　that　each　is　to　find　his　own
heart　in　what　is　law；　they　turn　against　that　reality　which　he　set　up；　just　as　he　on　his　side　turned
against　theirs。　The　individual　therefore　finds；　as　at　first　merely　the　rigid　law；　so　now　the　hearts　of
men　themselves　opposed　to　his　excellent　intentions；　and　to　be　detested　and　detestable。

Because　this　type　of　consciousness　finds　universality　in　the　first　place　merely　as　immediate；　and
knows　necessity　as　necessity　of　the　heart；　the　nature　of　actualization　and　effective　activity　is　to　it
unknown。　This　consciousness　is　unaware　that　effective　realization　involves　objective　existence；　and
is　in　its　truth　the　inherently　universal　in　which　the　particular　life　of　consciousness；　which　commits
itself　to　it　in　order　to　have　being　in　the　sense　of　this　immediate　individual　life；　is　really　submerged。
Instead　of　obtaining　this　particular　life　of　its　own　in　that　objective　existence；　it　thus　becomes
estranged　from　itself。　But　that　in　which　it　does　not　know　itself　is　no　longer　dead　necessity；　but
necessity　animated　by　universal　individuality。　It　took　this　divine　and　human　ordinance；　which　it
found　authoritative；　to　be　a　dead　reality；　wherein　not　only　its　own　selfwhich　claims　the　position　of
a　particular　individual；　insists　on　being　a　particular　〃heart〃　with　a　life　of　its　own　and　opposed　to　the
universalbut　those　as　well　who　were　subject　to　this　reality　had　no　consciousness　of　themselves。
Now；　however；　it　finds　that　reality　animated　by　the　consciousness　of　all；　and　a　law　for　all　hearts。　It
learns　through　experience　that　the　reality　in　question　is　an　ordinance　infused　and　endowed　with　life；
and　learns　this；　indeed；　just　by　the　fact　that　it　actualizes　the　law　of　its　own　heart。　For　this　means
nothing　else　than　that　individuality　becomes　its　own　object　in　the　form　of　universality；　without
however　recognizing　itself　therein。

Thus；　then；　what　the　experience　of　this　mode　of　self…consciousness　reveals　as　the　truth；　contradicts
what　this　mode　takes　itself　to　be。　What；　however；　it　takes　itself　to　be　has　for　it　the　form　of
absolute　universality；　and　what　is　immediately　one　with　consciousness　of　self　is　the　law　of　the
heart。　At　the　same　time　the　stable　living　ordinance　is　likewise　its　own　true　nature　and　work；　it
produces　nothing　else　but　that；　the　latter　is　in　equally　immediate　union　with　self…consciousness。　In
this　way　self…consciousness　here　has　the　characteristic　of　belonging　to　a　twofold　antithetic　essence；
it　is　inherently　contradictory　and　torn　to　distraction　in　its　inmost　being。　The　law　of　〃this　individual
heart〃　is　alone　that　wherein　self…consciousness　recognizes　itself；　but　the　universal　and　accepted
ordinance　has　by　actualizing　that　law　become　for　self…consciousness　likewise　its　own　essential
nature　and　its　own　reality。　What　thus　contradicts　itself　within　its　consciousness　has　for　it　in　both
cases　the　character　of　essence；　and　of　being　its　own　reality。

In　that　it　gives　expression　to　this　moment　of　its　own　conscious　destruction；　and　thereby　ex