phenomenology of mind-第90节

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herself　as　this　particular　self　in　and　through　an　other。

The　brother；　however；　is　in　the　eyes　of　the　sister　a　being　whose　nature　is　unperturbed　by　desire
and　is　ethically　like　her　own；　her　recognition　in　him　is　pure　and　unmixed　with　any　sexual　relation。
The　indifference　characteristic　of　particular　existence　and　the　ethical　contingency　thence　arising
are；　therefore；　not　present　in　this　relationship；　instead；　the　moment　of　individual　selfhood；
recognizing　and　being　recognized；　can　here　assert　its　right；　because　it　is　bound　up　with　the　balance
and　equilibrium　resulting　from　their　being　of　the　same　blood；　and　from　their　being　related　in　a　way
that　involves　no　mutual　desire。　The　loss　of　a　brother　is　thus　irreparable　to　the　sister；　and　her　duty
towards　him　is　the　highest。（3）

This　relationship　at　the　same　time　is　the　limit；　at　which　the　circumscribed　life　of　the　family　is　broken
up；　and　passes　beyond　itself。　The　brother　is　the　member　of　the　family　in　whom　its　spirit　becomes
individualized；　and　enabled　thereby　to　turn　towards　another　sphere；　towards　what　is　other　than
and　external　to　itself；　and　pass　over　into　consciousness　of　universality。　The　brother　leaves　this
immediate；　rudimentary；　and；　therefore；　strictly　speaking；　negative　ethical　life　of　the　family；　in　order
to　acquire　and　produce　the　concrete　ethical　order　which　is　conscious　of　itself。

He　passes　from　the　divine　law；　within　whose　realm　he　lived；　over　to　the　human　law。　The　sister；
however；　becomes；　or　the　wife　remains；　director　of　the　home　and　the　preserver　of　the　divine　law。
In　this　way　both　the　sexes　overcome　their　merely　natural　being；　and　become　ethically　significant；　as
diverse　forms　dividing　between　them　the　different　aspects　which　the　ethical　substance　assumes。
Both　these　universal　factors　of　the　ethical　world　have　their　specific　individuality　in　naturally　distinct
self…consciousnesses；　for　the　reason　that　the　spirit　at　work　in　the　ethical　order　is　the　immediate
unity　of　the　substance　＇of　ethical　life＇　with　self…consciousnessan　immediacy　which　thus　appears
as　the　existence　of　a　natural　difference；　at　once　as　regards　its　aspect　of　reality　and　of　difference。　It
is　that　aspect　which；　in　the　notion　of　spiritual　reality；　came　to　light　as　〃original　determinate　nature〃；
when　we　were　dealing　with　the　stage　of　〃Individuality　which　is　real　to　itself〃。　This　moment　loses　the
indeterminateness　which　it　still　has　there；　and　the　contingent　diversity　of　〃constitution〃　and
〃capacities〃。　It　is　now　the　specific　opposition　of　the　two　sexes；　whose　natural　character　acquires　at
the　same　time　the　significance　of　their　respective　ethical　determinations。

　　　　　　　　　　　　　　　　　　　　　　　（c）　The　Interfusion　of　these　Two　Laws

The　distinction　of　the　sexes　and　of　their　ethical　content　remains　all　the　same　within　the　unity　of　the
ethical　substance；　and　its　process　is　just　the　constant　development　of　that　substance。　The　husband
is　sent　forth　by　the　spirit　of　the　family　into　the　life　of　the　community；　and　finds　there　his
self…conscious　reality。　Just　as　the　family　thereby　finds　in　the　community　its　universal　substance　and
subsistence；　conversely　the　community　finds　in　the　family　the　formal　element　of　its　own　realization；
and　in　the　divine　law　its　power　and　confirmation。　Neither　of　the　two　is　alone　self…complete。　Human
law　as　a　living　and　active　principle　proceeds　from　the　divine；　the　law　holding　on　earth　from　that　of
the　nether　world；　the　conscious　from　the　unconscious；　mediation　from　immediacy；　and　returns　too
whence　it　came。　The　power　of　the　nether　world；　on　the　other　hand；　finds　its　realization　upon　earth；
it　comes　through　consciousness　to　have　existence　and　efficacy。

　　　　　　　　　　　　　3。　The　Ethical　World　as　Infinite　or　Self…complete　Totality

The　universal　elements　of　the　ethical　life　are　thus　the　（ethical）　substance　qua　universal；　and　that
substance　qua　particular　consciousness。　Their　universal　actuality　is　the　nation　and　the　family；　while
they　get　their　natural　self；　and　their　operative　individuality；　in　man　and　woman。　Here　in　this　content
of　the　ethical　world　we　see　attained　those　purposes　which　the　previous　insubstantial　modes　of
conscious　life　set　before　them。　What　Reason　apprehended　only　as　an　object　has　become
Self…consciousness；　and　what　self…consciousness　merely　contained　within　it　is　here　explicit　true
reality。　What　Observation　knewan　object　given　externally　and　picked　up；　and　one　in　the
constitution　of　which　the　subject　knowing　had　no　shareis　here　a　given　ethical　condition；　a　custom
found　lying　ready　at　hand；　but　a　reality　which　is　at　the　same　time　the　deed　and　product　of　the
subject　finding　it。　The　individual　who　seeks　the　〃pleasure〃　of　enjoying　his　particular　individuality
finds　it　in　the　family　life；　and　the　〃necessity〃（4）　in　which　that　pleasure　passes　away　is　his　own
self…consciousness　as　a　citizen　of　his　nation。　Or；　again；　it　is　knowing　the　〃law　of　his　own　heart〃（5）
as　the　law　of　all　hearts；　knowing　the；　consciousness　of　self　to　be　the　recognized　and　universal
ordinance　of　society：　it　is　〃virtue〃；（6）　which　enjoys　the　fruits　of　its　own　sacrifice；　which　brings　about
what　it　sets　out　to　do；　viz。　to　bring　the　essential　nature　into　the　light　of　the　actual　present；and　its
enjoyment　is　this　universal　life。　Finally；　consciousness　of　〃fact　as　such〃　（der　Sache　selbst）（7）　gets
satisfaction　in　the　real　substance；　which　contains　and　maintains　in　positive　form　the　abstract
aspects　of　that　empty　category。　That　substance　finds　a　genuine　content　in　the　powers　of　the　ethical
order；　a　content　that　takes　the　place　of　those　insubstantial　commands　which　the　〃healthy　human
reason〃（8）　wanted　to　give　and　to　know：　and　in　consequence　thus　gets　a　concrete　inherently
determinate　standard　for　〃testing〃；　not　the　laws；　but　what　is　done。

The　whole　is　a　stable　equilibrium　of　all　the　parts；　and　each　part　a　spirit　in　its　native　element；　a　spirit
wlich　does　not　seek　its　satisfaction　beyond　itself；　but　has　the　satisfaction　within　itself　for　the　reason
that　itself　is　in　this　balanced　equipoise　with　the　whole。　This　condition　of　stable　equilibrium　can；
doubtless；　only　be　living　by　inequality　arising　within　it；　and　being　brought　back　again　to　equipoise
by　Righteousness　and　Justice。　Justice；　however；　is　neither　an　alien　principle　（Wesen）　holding
somewhere　remote　from　the　present；　nor　the　realization　（unworthy　of　the　name　of　justice）　of
mutual　malice；　treachery；　ingratitude；　etc。；　which；　in　the　unintelligent　way　of　chance　and　accident；
would　fulfil　the　law　by　a　kind　of　irrational　connexion　without　any　controlling　idea；　action　by
commission　and　omission；　without　any　consciousness　of　what　was　involved。　On　the　contrary；
being　justice　in　human　law；　it　brings　back　to　the　whole；　to　the　universal　life　of　society；　what　has
broken　away　separately　from　the　harmony　and　equilibrium　of　the　whole：the　independent　classes
and　individuals。　In　this　way　justice　is　the　government　of　the　nation；　and　is　its　all…pervading　essential
life　in　a　consciously　present　individual　form；　and　is　the　personal　self…conscious　will　of　all。

That　justice；　however；　which　restores　to　equilibrium　the　universal　when　getting　the　mastery　over
the　particular　individual；　is　similarly　the　simple　single　spirit　of　the　individual　who　has　suffered
wrong；　it　is　not　broken　up　into　the　two　elements；　one　who　has　suffered　wrong　and　a　far…away
remote　reality　（Wesen）。　The　individual　himself　is　the　power　of　the　〃nether〃　world；　and　that　reality　is
his　〃fury〃；　wreaking　vengeance　upon　him。（9）　For　his　individuality；　his　blood　still　lives　in　the　house；
his　substance　has　a　lasting　actuality。　The　wrong；　which　can　be　brought　upon　the　individual　in　the
realm　of　the　ethical　world；　consists　merely　in　this；　that　a　bare　something　by　chance　happens　to　him。
The　power　which　perpetrates　on　the　conscious　individual　this　wrong　of　making　him　into　a　mere
thing　is　〃nature〃　it　is　the　universality　not　of　the　community；　but　the　abstract　universality　of　mere
existence。　And　the　particular　individual；　in　wiping　out　the　wrong　suffered；　turns　not　against　the
communityfor　he　has　not　suffered　at　its　handsbut　against　the　latter。　As　we　saw；（10）　the
consciousness　of　those　who　share　the　blood　of　the　individual　removes　this　wrong　in　such　a　way
that　what　has　happened　becomes　rather　a　work　of　their　own　doing；　and　hence　bare　existence；　the
last　state；　gets　also　to　be　something　willed；　and　thus　an　object　of　gratification。

The　ethical　realm　remains　in　this　way　permanently　a　world　without　blot　or　stain；　a　world　untainted
by　any　internal　dissension。　So；　too；　its　process　is　an　untroubled　transition　from　one　of　its　powers　to
the　other；　in　such　a　way　that　each　preserves　and　produces　the　other。　We　see　it　no　doubt　divided
into　two　ultimate　elements　and　their　realization：　but　their　opposition　is　rather　the　confirming　and
substantiation　of　one　through　the　other；　and　where　they　directly　come　in　contact　with　each　other　as
actual　factors；　their　mediating　common　element　is　the　immediate　permeation　of　the　one　with　the
other。　The　one　extreme；　universal　spirit　conscious　of　itself；　becomes；　through　the　individuality　of
man；　linked　together　with　its　other　extreme；　its　force　and　its　element；　with　unconscious　spirit。　On
the　other　hand；　divine　law　is　individu