phenomenology of mind-第9节

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distinctive　difference　of　anything　is　rather　the　boundary；　the　limit；　of　the　subject；　it　is　found　at　that
point　where　the　subject…matter　stops；　or　it　is　what　this　subject…matter　is　not。　To　trouble　oneself　in
this　fashion　with　the　purpose　and　results；　and　again　with　the　differences；　the　positions　taken　up　and
judgments　passed　by　one　thinker　and　another；　is　therefore　an　easier　task　than　perhaps　it　seems。
For　instead　of　laying　hold　of　the　matter　in　hand；　a　procedure　of　that　kind　is　all　the　while　away　from
the　subject　altogether。　Instead　of　dwelling　within　it　and　becoming　absorbed　by　it；　knowledge　of
that　sort　is　always　grasping　at　something　else；　such　knowledge；　instead　keeping　to　the
subject…matter　and　giving　itself　up　to　it；　never　gets　away　from　itself。　The　easiest　thing　of　all　is　to
pass　judgments　on　what　has　a　solid　substantial　content；　it　is　more　difficult　to　grasp　it；　and　most　of
all　difficult　to　do　both　together　and　produce　the　systematic　exposition　of　it。　

The　beginning　of　culture　and　of　the　struggle　to　pass　out　of　the　unbroken　immediacy　of　naive
Psychical　life　has　always　to　be　made　by　acquiring　knowledge　of　universal　principles　and　points　of
view；　by　striving；　in　the　first　instance；　to　work　up　simply　to　the　thought　of　the　subject…matter　in
general；　not　forgetting　at　the　same　time　to　give　reasons　for　supporting　it　or　refuting　it；　to　apprehend
the　concrete　riches　and　fullness　contained　in　its　various　determinate　qualities；　and　to　know　how　to
furnish　a　coherent；　orderly　account　of　it　and　a　responsible　judgment　upon　it。　This　beginning　of
mental　cultivation　will；　however；　very　soon　make　way　for　the　earnestness　of　actual　life　in　all　its
fullness；　which　leads　to　a　living　experience　of　the　subject…matter　itself；　and　when；　in　addition；
conceptual　thought　strenuously　penetrates　to　the　very　depths　of　its　meaning；　such　knowledge　and
style　of　judgment　will　keep　their　clue　place　in　everyday　thought　and　conversation。

　　　　2。　　　　The　element　of　truth　is　the　Concept/Notion　（Begriff）；　and　its　true　form　the
　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　scientific　system

The　systematic　development　of　truth　in　scientific　form　can　alone　be　the　true　shape　in　which　truth
exists。　To　help　to　bring　philosophy　nearer　to　the　form　of　science…that　goal　where　it　can　lay　aside
the　name　of　love　of　knowledge　and　be　actual　knowledge…that　is　what　I　have　set　before　me。　The
inner　necessity　that　knowledge　should　be　science　lies　in　its　very　nature；　and　the　adequate　and
sufficient　explanation　for　this　lies　simply　and　solely　in　the　systematic　exposition　Of　philosophy　itself。
The　external　necessity；　however；　so　far　as　this　is　apprehended　in　a　universal　way；　and　apart　from
the　accident　of　the　personal　element　and　the　particular　occasioning　influences　affecting　the
individual；　is　the　same　as　the　internal：　it　lies　in　the　form　and　shape　in　which　the　process　of　time
presents　the　existence　of　its　moments。　To　show　that　the　time　process　does　raise　philosophy　to　the
level　of　scientific　system　would；　therefore；　be　the　only　true　justification　of　the　attempts　which　aim　at
proving　that　philosophy　must　assume　this　character；　because　the　temporal　process　would　thus
bring　out　and　lay　bare　the　necessity　of　it；　nay；　more；　would　at　the　same　time　be　carrying　out　that
very　aim　itself。　

When　we　state　the　true　form　of　truth　to　be　its　scientific　character…or；　what　is　the　same　thing；　when
it　is　maintained　that　truth　finds　the　medium　of　its　existence　in　notions　or　conceptions　alone…I　know
that　this　seems　to　contradict　an　idea　with　all　its　consequences　which　makes　great　pretensions　and
has　gained　widespread　acceptance　and　conviction　at　the　present　time。　A　word　of　explanation
concerning　this　contradiction　seems；　therefore；　not　out　of　place；　even　though　at　this　stage　it　can
amount　to　no　more　than　a　dogmatic　assurance　exactly　like　the　view　we　are　opposing。　If；　that　is　to
say；　truth　exists　merely　in　what；　or　rather　exists　merely　as　what；　is　called　at　one　time　intuition；　at
another　immediate　knowledge　of　the　Absolute；　Religion；　Being…not　being　in　the　centre　of　divine
love；　but　the　very　Being　of　this　centre；　of　the　Absolute　itself…from　that　point　of　view　it　is　rather　the
opposite　of　the　notional　or　conceptual　form　which　would　be　required　for　systematic　philosophical
exposition。　The　Absolute　on　this　view　is　not　to　be　grasped　in　conceptual　form；　but　felt；　intuited；　it
is　not　its　conception；　but　the　feeling　of　it　and　intuition　of　it　that　are　to　have　the　say　and　find
expression。

　　　　　　　　　　　　　　　　　　　　　　　3。　　　Present　position　of　the　spirit

If　we　consider　the　appearance　of　a　claim　like　this　in　its　more　general　setting；　and　look　at　the　level
which　the　self…conscious　mind　at　present　occupies；　we　shall　find　that　self…consciousness　has　got
beyond　the　substantial　fullness　of　life；　which　it　used　to　carry　on　in　the　element　of　thought…beyond
the　state　of　immediacy　of　belief；　beyond　the　satisfaction　and　security　arising　from　the　assurance
which　consciousness　possessed　of　being　reconciled　with　ultimate　reality　and　with　its　all。　pervading
presence；　within　as　well　as　without。　Self…conscious　mind　has　not　merely　passed　beyond　that　to　the
opposite　extreme　of　insubstantial　reflection　of　self　into　self；　but　beyond　this　too。　It　has　not　merely
lost　its　essential　and　concrete　life；　it　is　also　conscious　of　this　loss　and　of　the　transitory　finitude
characteristic　of　its　content。　Turning　away　from　the　husks　it　has　to　feed　on；　and　confessing　that　it
lies　in　wickedness　and　sin；　it　reviles　itself　for　so　doing；　and　now　desires　from　philosophy　not　so
much　to　bring　it　to　a　knowledge　of　what　it　is；　as　to　obtain　once　again　through　philosophy　the
restoration　of　that　sense　of　solidity　and　substantiality　of　existence　it　has　lost。　Philosophy　is　thus
expected　not　so　much　to　meet　this　want　by　opening　up　the　compact　solidity　of　substantial
existence；　and　bringing　this　to　the　light　and　level　of　self…consciousness　…is　not　so　much　to　bring
chaotic　conscious　life　back　to　the　orderly　ways　of　thought；　and　the　simplicity　of　the　notion；　as　to
run　together　what　thought　has　divided　asunder　suppress　the　notion　with　its　distinctions；　and　restore
the　feeling　of　existence。　What　it　wants　from　philosophy　is　not　so　much　insight　as　edification。　The
beautiful　the　holy；　the　eternal；　religion；　love…these　are　the　bait　required　to　awaken　the　desire　to
bite：　not　the　notion；　but　ecstasy；　not　the　march　of　cold　necessity　in　the　subject…matter；　but　ferment
and　enthusiasm…these　are　to　be　the　ways　by　which　the　wealth　of　the　concrete　substance　is　to　be
stored　and　increasingly　extended。

With　this　demand　there　goes　the　strenuous　effort；　almost　perfervidly　zealous　in　its　activity；　to
rescue　mankind　from　being　sunken　in　what　is　sensuous；　vulgar；　and　of　fleeting　importance；　and　to
raise　men's　eyes　to　the　stars；　as　if　men　had　quite　forgotten　the　divine；　and　were　on　the　verge　of
finding　satisfaction；　like　worms；　in　mud　and　water。　Time　was　when　man　had　a　heaven；　decked　and
fitted　out　with　endless　wealth　of　thoughts　and　pictures。　The　significance　of　all　that　is；　lay　in　the
thread　of　light　by　which　it　was　attached　to　heaven；　instead　of　dwelling　in　the　present　as　it　is　here
and　now；　the　eye　glanced　away　over　the　present　to　the　Divine；　away；　so　to　say；　to　a　present　that
lies　beyond。　The　mind's　gaze　had　to　be　directed　under　compulsion　to　what　is　earthly；　and　kept
fixed　there；　and　it　has　needed　a　long　time　to　introduce　that　clearness；　which　only　celestial　realities
had；　into　the　crassness　and　confusion　shrouding　the　sense　of　things　；earthly；　and　to　make　attention
to　the　immediate　present　as　such；　which　was　called　Experience；　of　interest　and　of　value。　Now　we
have　apparently　the　need　for　the　opposite　of　all　this；　man's　mind　and　interest　are　so　deeply　rooted
in　the　earthly　that　we　require　a　like　power　to　have　them　raised　above　that　level。　His　spirit　shows
such　poverty　of　nature　that　it　seems　to　long　for　the　mere　pitiful　feeling　of　the　divine　in　the　abstract；
and　to　get　refreshment　from　that；　like　a　wanderer　in　the　desert　craving　for　the　merest　mouthful　of
water。　By　the　little　which　can　thus　satisfy　the　needs　of　the　human　spirit　we　can　measure　the　extent
of　its　loss。　

This　easy　contentment　in　receiving；　or　stinginess　in　giving；　does　not　suit　the　character　of　science。
The　man　who　only　seeks　edification；　who　wants　to　envelop　in　mist　the　manifold　diversity　of　his
earthly　existence　and　thought；　and　craves　after　the　vague　enjoyment　of　this　vague　and
indeterminate　Divinity…he　may　look　where　he　likes　to　find　this：　he　will　easily　find　for　himself　the
means　to　procure　something　he　can　rave　over　and　puff　himself　up　withal。　But　philosophy　must
beware　of　wishing　to　be　edifying。　

Still　less　must　this　kind　of　contentment；　which　holds　science　in　contempt；　take　upon　itself　to　claim
that　raving　obscurantism　of　this　sort　is　something　higher　than　science。　These　apocalyptic　utterances
pretend　to　occupy　the　very　centre　and　the　deepest　depths；　they　look　askance　at　all　definiteness
and　preciseness　meaning；　and　they　deliberately　hold　back　from　conceptual　thinking　and　the
constraining　necessities　of　thought；　as　being　the　sort　of　reflection　which；　they　say；　can　only　feel　at
home　in　the　sphere　of　finitude。　But　just　as　the…re　is　a　br