phenomenology of mind-第93节
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destruction。 Character too； in part； looking at its 〃pathic〃 element； the substance； belongs to one
alone； in part； when we look at the aspect of knowledge； the one character like the other is
divided into a conscious element and an unconscious： and since each itself calls forth this
opposition； and the want of knowledge is by the act also its doing； each falls into the guilt which
consumes it。 The victory of one power and its character； and the defeat of the other side； would
thus be merely the part and the incomplete work； which steadily advances till the equilibrium
between the two is attained。 It is in the equal subjection of both sides that absolute right is first
accomplished； and the ethical substance； as the negative force devouring both sides； in other
words omnipotent and righteous Destiny； makes its appearance。
If both powers are taken according to their specific content and its individualization； we have the
scene presented of a contest between them as individuated。 On its formal side； this is the struggle
of the ethical order and of self…consciousness with unconscious nature and a contingency due to
this nature。 The latter has a right as against the former； because this is only objective spirit； merely
in immediate unity with its substance。 On the side of content； the struggle is the rupture of divine
and human law。 The youth goes forth from the unconscious life of the family and becomes the
individuality of the community ＇i。e。 Ruler＇。 But that he still shares the natural life from which he has
torn himself away is seen in the fact that he emerges there — from only to find his claim affected by
the contingency that there are two brothers（4） who with equal right take possession of the
community；（5） the inequality due to the one having been born earlier and the other later； an
inequality which is a natural difference； has no importance for them when they enter the ethical life
of society。 But government； as the single soul； the self of the national spirit； does not admit of a
duality of individuality； and in contrast to the ethical necessity of this unity； nature appears as by
accident providing more than one。 These two ＇brothers＇； therefore； become disunited； and their
equal right in regard to the power of the state is destructive to both； for they are equally wrong。
Humanly considered； he has committed the crime who； not being in actual possession； attacks the
community； at the head of which the other stood。 While again he has right on his side who knew
how to seize the other merely qua particular individual； detached from the community； and who
banished him； while thus powerless； out of the community； he has merely laid hands on the
individual as such； not the community； not the essential nature of human right。 The community；
attacked and defended from a point of view which is merely particular； maintains itself； and both
brothers find their destruction reciprocally through one another。 For individuality； which involves
peril to the whole in the maintenance of its own self…existence （Fürsichseyn）； has thrust its own
self out of the community； and is disintegrated in its own nature。 The community； however； will do
honour to the one who is found on its side； the government； the reestablished singleness of the self
of the community； will punish by depriving of the last honour him who already proclaimed its
devastation on the walls of the city。 He who came to affront the highest spiritual form of conscious
life； the spirit of the community； must be stripped of the honour of his entire and complete nature；
the honour due to the spirit of the departed。（6）
But if the universal thus lightly knocks off the highest point of its pyramid； and doubtless triumphs
victoriously over the family； the rebellious principle of individuation； it has thereby merely put itself
into conflict with divine law； the self…conscious with the unconscious spirit。 For the latter； this
unconscious spirit； is the other essential power； and therefore the power undestroyed； and only
insulted by the former。 It finds； however； only a bloodless shade to lend it help towards actually
carrying itself out in the face of that masterful and openly enunciated law。 Being the law of
weakness and of darkness； it therefore gives way； to begin with； before law which has force and
publicity； for the strength of the former is effective in the nether realm； not on earth and in the light
of day。 But the actual and concrete； which has taken away from what is inward its honour and its
power； has thereby consumed its own real nature。 The spirit which is manifest to the light of day
has the roots of its power in the lower world： the certainty felt by a nation； a certainty which is sure
of itself and which makes itself assured； finds the truth of its oath binding all its members into one；
solely in the mute unconscious substance of all； in the waters of forgetfulness。 In consequence； the
fulfilment of the public spirit turns round into its opposite； and learns that its supreme right is
supreme wrong； its victory rather its own defeat。 The slain； whose right is injured； knows；
therefore； how to find means of vengeance which are equally as real and strong as the power at
whose hands it has suffered。 These powers are other communities；（7） whose altars the dogs or
birds defiled with the corpse of the dead； which is not raised into unconscious universality by being
restored； as is its due； to the ultimate individuum； the elemental earth； but instead has remained
above ground in the sphere of reality； and has now received； as the force of divine law； a
self…conscious actual universality。 They rise up in hostility； and destroy the community which has
dishonoured and destroyed its own power； the sacred claims； the 〃piety〃 of the family。
Represented in this way； the movement of human and divine law finds the expression of its
necessity in individuals； in whom the universal appears as a 〃pathic〃 element； and the activity of the
movement as action of individuals； which gives the appearance of contingency to the necessity of
the process。 But individuality and action constitute the principle of individuation in general； a
principle which in its pure universality was called inner divine law。 As a moment of the visible
community it does not merely exhibit that unconscious activity of the nether world； its operation is
not simply external in its existence； it has an equally manifest visible existence and process； actual
in the actual nation。 Taken in this form； what was represented as a simple process of the 〃pathic〃
element as embodied in individuals； assumes another look； and crime and the resulting ruin of the
community assume the proper form of their existence。
Human law； then； in its universal mode of existence is the community； in its efficient operation in
general is the manhood of the community； in its actual efficient operation is the government。 It has
its being； its process； and its subsistence by consuming and absorbing into itself the separatist
action of the household gods （Penates）； the individualization into insular independent families
which are under the management of womankind； and by keeping them dissolved in the fluent
continuum of its own nature。 The family at the same time； however； is in general its element； the
individual consciousness its universal operative basis。 Since the community gets itself subsistence
only by breaking in upon family happiness； and dissolving ＇individual＇ self…consciousness into the
universal； it creates its enemy for itself within its own gates； creates it in what it suppresses； and
what is at the same time essential to it — womankind in general。 Womankind the everlasting irony
in the life of the community changes by intrigue the universal purpose of government into a private
end； transforms its universal activity into a work of this or that specific individual； and perverts the
universal property of the state into a possession and ornament for the family。 Woman in this way
turns to ridicule the grave wisdom of maturity； which； being dead to all particular aims； to private
pleasure； personal satisfaction； and actual activity as well； thinks of； and is concerned for； merely
what is universal； she makes this wisdom the laughing…stock of raw and wanton youth； an object
of derision and scorn； unworthy of their enthusiasm。 She asserts that it is everywhere the force of
youth that really counts； she upholds this as of primary significance； extols a son as one who is the
lord and master of the mother who has borne him； a brother as one in whom the sister finds man
on a level with herself； a youth as one through whom the daughter； freed from her dependence （on
the family unity）； acquires the satisfaction and the dignity of wifehood。
3。 Dissolution of the Ethical Being
The community； however； can preserve itself only by suppressing this spirit of individualism； and
because the latter is an essential element； the community likewise creates it as well； and creates it；
too； by taking up the attitude of seeking to suppress it as a hostile principle。 Nevertheless； since；
by cutting itself off from the universal purpose； this hostile el
