phenomenology of mind-第89节

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individual。　But；　now；　though　human　right　has　for　its　content　and　power　the　actual　ethical　substance
consciously　aware　of　itself；　the　entire　nation；　while　divine　right　and　law　derive　theirs　from　the
particular　individual　who　is　beyond　the　actual；　yet　he　is　still　not　without　power。　His　power　lies　in
the　abstract　pure　universal；　the　elemental　individual；　which　seizes　upon　the　individuality　that　cuts
itself　loose　from　the　element　and　constitutes　the　self…conscious　reality　of　the　nation；　and　draws　it
back　into　the　pure　abstraction　which　is　its　essential　nature：　draws　it　back　just　as　that　essence　is　its
ultimate　ground　and　source。　How　this　power　is　made　explicit　in　the　nation　itself　will　come　out　more
fully　as　we　proceed。

　　　　　　　　　　　　　　　　　　　2。　The　Process　involved　in　these　Two　Laws

Now　in　the　one　law　as　in　the　other　there　are　differences　and　stages。　For　since　these　laws　involve
the　element　of　consciousness　in　both　cases；　distinction　is　developed　within　themselves：　and　this　is
just　what　constitutes　the　peculiar　process　of　their　life。　The　consideration　of　these　differences　brings
out　the　way　they　operate；　and　the　kind　of　self…consciousness　at　work　in　both　the　universal　essential
principles　（Wesen）　of　the　ethical　world；　as　also　their　connexion　and　transition　into　one　another。

　　　　　　　　　　　　　　　　　　（a）　Government　as　Positive　Power；　War　as　Negative

The　community；　the　upper　law　whose　validity　is　open　to　the　light　of　day；　has　its　concrete　vitality　in
Government；　for　in　government　it　is　an　individual　whole。　Government　is　concrete　actual　spirit
reflected　into　itself；　the　self　pure　and　simple　of　the　entire　ethical　substance。　This　simple　force
allows；　indeed；　the　community　to　unfold　and　expand　into　its　component　members；　and　to　give
each　part　subsistence　and　self…existence　of　its　own　（Fürsichseyn）。　Spirit　finds　in　this　way　its
realization　or　its　objective　existence；　and　the　family　is　the　medium　in　which　this　realization　takes
effect。　But　spirit　is　at　the　same　time　the　force　of　the　whole；　combining　these　parts　again　within　the
unity　which　negates　them；　giving　them　the　feeling　of　their　want　of　independence；　and　keeping　them
aware　that　their　life　only　lies　in　the　whole。　The　community　may　thus；　on　the　one　hand；　organize
itself　into　the　systems　of　property　and　of　personal　independence；　of　personal　right　and　right　in
things；　and；　on　the　other　hand；　articulate　the　various　ways　of　working　for　what　in　the　first　instance
are　particular　endsthose　of　gain　and　enjoymentinto　their　own　special　guilds　and　associations；
and　may　thus　make　them　independent。　The　spirit　of　universal　assemblage　and　association　is　the
single　and　simple　principle；　and　the　negative　essential　factor　at　work　in　the　segregation　and
isolation　of　these　systems。　In　order　not　to　let　them　get　rooted　and　settled　in　this　isolation　and　thus
break　up　the　whole　into　fragments　and　let　the　common　spirit　evaporate；　government　has　from　time
to　time　to　shake　them　to　the　very　centre　by　War。　By　this　means　it　confounds　the　order　that　has
been　established　and　arranged；　and　violates　their　right　to　independence；　while　the　individuals　（who；
being　absorbed　therein；　get　adrift　from　the　whole；　striving　after　inviolable　self…existence
（Fürsichseyn）　and　personal　security）；　are　made；　by　the　task　thus　imposed　on　them　by
government；　to　feel　the　power　of　their　lord　and　master；　death。　By　thus　breaking　up　the　form　of
fixed　stability；　spirit　guards　the　ethical　order　from　sinking　into　merely　natural　existence；　preserves
the　self　of　which　it　is　conscious；　and　raises　that　self　to　the　level　of　freedom　and　its　own　powers。
The　negative　essential　being　shows　itself　to　be　the　might　proper　of　the　community　and　the　force　it
has　for　self…maintenance。　The　community　therefore　finds　the　true　principle　and　corroboration　of　its
power　in　the　inner　nature　of　divine　law；　and　in　the　kingdom　of　the　nether　world。

The　divine　law　which　holds　sway　in　the　family　has　also　on　its　side　distinctions　within　itself；　the
relations　among　which　make　up　the　living　process　of　its　realization。　Amongst　the　three
relationships；　however；　of　husband　and　wife；　parents　and　children；　brothers　and　sisters；　the
relationship　of　husband　and　wife　is　to　begin　with　the　primary　and　immediate　form　in　which　one
consciousness　recognizes　itself　in　another；　and　in　which　each　knows　that　reciprocal　recognition。
Being　natural　self…knowledge；　knowledge　of　self　on　the　basis　of　nature　and　not　on　that　of　ethical
life；　it　merely　represents　and　typifies　in　a　figure　the　life　of　spirit；　and　is　not　spirit　itself　actually
realized。　Figurative　representation；　however；　has　its　reality　in　an　other　than　it　is。　This　relationship；
therefore；　finds　itself　realized　not　in　itself　as　such；　but　in　the　childan　other；　in　whose　coming　into
being　that　relationship　consists；　and　with　which　it　passes　away。　And　this　change　from　one
generation　onwards　to　another　is　permanent　in　and　as　the　life　of　a　nation。

The　reverent　devotion　（Piet？t）　of　husband　and　wife　towards　one　another　is　thus　mixed　up　with　a
natural　relation　and　with　feeling；　and　their　relationship　is　not　inherently　self…complete；　similarly；　too；
the　second　relationship；　the　reverent　devotion　of　parents　and　children　to　one　another。　The
devotion　of　parents　towards　their　children　is　affected　with　emotion　just　by　their　being　consciously
realized　in　what　is　external　to　themselves　（viz。　the　children）；　and　by　their　seeing　them　become
something　on　their　own　account　without　this　returning　to　the　parents；　independent　existence　on　the
part　of　the　children　remains　a　foreign　reality；　a　reality　all　their　own。　The　devotion　of　children；again；
towards　their　parents　is　conversely　affected　by　their　coming　into　being　from；　or　having　their
essential　nature　in；　what　is　external　to　themselves　（viz。　the　parents）　and　passes　away；　and　by　their
attaining　independent　existence　and　a　self…consciousness　of　their　own　solely　through　separation
from　the　source　whence　they　camea　separation　in　which　the　spring　gets　exhausted。

Both　these　relationships　are　constituted　by　and　hold　within　the　transience　and　the　dissimilarity　of
the　two　sides；　which　are　assigned　to　them。

　　　　　　　　　　　　（b）　The　Ethical　Relation　od　Man　and　Woman　as　Brother　and　Sister

An　unmixed　intransitive　form　of　relationship；　however；　holds　between　brother　and　sister。　They　are
the　same　blood；　which；　however；　in　them　has　entered　into　a　condition　of　stable　equilibrium。　They
therefore　stand　in　no　such　natural　relation　as　husband　and　wife；　they　do　not　desire　one　another；
nor　have　they　given　to　one　another；　nor　received　from　one　another；　this　independence　of　individual
being；　they　are　free　individualities　with　respect　to　each　other。　The　feminine　element；　therefore；　in
the　form　of　the　sister；　premonizes　and　foreshadows　most　completely　the　nature　of　ethical　life
（sittliches　Wesen）。　She　does　not　become　conscious　of　it；　and　does　not　actualize　it；　because　the
law　of　the　family　is　her　inherent　implicit　inward　nature；　which　does　not　lie　open　to　the　daylight　of
consciousness；　but　remains　inner　feeling　and　the　divine　element　exempt　from　actuality。　The
feminine　life　is　attached　to　these　household　divinities　（Penates）；　and　sees　in　them　both　her
universal　substance；　and　her　particular　individuality；　yet　so　views　them　that　this　relation　of　her
individuality　to　them　is　at　the　same　time　not　the　natural　one　of　pleasure。

As　a　daughter；　the　woman　must　now　see　her　parents　pass　away　with　natural　emotion　and　yet　with
ethical　resignation；　for　it　is　only　at　the　cost　of　this　condition　that　she　can　come　to　that　individual
existence　of　which　she　is　capable。　She　thus　cannot　see　her　independent　existence　positively
attained　in　her　relation　to　her　parents。　The　relationships　of　mother　and　wife；　however；　are
individualized　partly　in　the　form　of　something　natural；　which　brings　pleasure；　partly　in　the　form　of
something　negative；　which　finds　simply　its　own　evanescence　in　those　relationships；　partly　again　the
individualization　is　just　on　that　account　something　contingent　which　can　be　replaced　by　an　other
particular　individuality。　In　a　household　of　the　ethical　kind；　a　woman's　relationships　are　not　based
on　a　reference　to　this　particular　husband；　this　particular　child　but　to　a　husband；　to　children　in
general；not　to　feeling；　but　to　the　universal。　The　distinction　between　her　ethical　life　（Sittlichkeit）
（while　it　determines　her　particular　existence　and　brings　her　pleasure）　and　that　of　her　husband
consists　just　in　this；　that　it　has　always　a　directly　universal　significance　for　her；　and　is　quite　alien　to
the　impulsive　condition　of　mere　particular　desire。　On　the　other　hand；　in　the　husband　these　two
aspects　get　separated；　and　since　he　possesses；　as　a　citizen；　the　self…conscious　power　belonging　to
the　universal　life；　the　life　of　the　social　whole；　he　acquires　thereby　the　rights　of　desire；　and　keeps
himself　at　the　same　time　in　detachment　from　it。　So　far；　then；　as　particularity　is　implicated　in　this
relationship　in　the　case　of　the　wife；　her　ethical　life　is　not　purely　ethical；　so　far；　however；　as　it　is
ethical；　the　particularity　is　a　matter　of　indifference；　and　the　wife　is　without　the　moment　of　knowing
herself　as　this　particular　self　in　and　through　an　other。

The　brother；　howe