phenomenology of mind-第94节
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by cutting itself off from the universal purpose； this hostile element is merely evil； and in itself of no
account； it would be quite ineffective if the community itself did not recognize the force of youth；
（manhood； which； while immature； still remains in the condition of particularity）； as the force of the
whole。 For the community； the whole； is a nation； it is itself individuality； and really only is
something for itself by other individualities being for it； by its excluding these from itself and
knowing itself independent of them。 The negative side of the community； suppressing the isolation
of individuals within its own bounds； but originating activity directed beyond those bounds； finds
the weapons of its warfare in individuals。 War is the spirit and form in which the essential moment
of ethical substance； the adsolute freedom of ethical self…consciousness from all and every kind of
existence； is manifestly confirmed and realized。 While； on the one hand； war makes the particular
spheres of property and personal independence； as well as the personality of the individual himself；
feel the force of negation and destruction； on the other hand this engine of negation and destruction
stands out as that which preserves the whole in security。 The individual who provides pleasure to
woman； the brave youth； the suppressed principle of ruin and destruction； comes now into
prominence； and is the factor of primary significance and worth。 It is now physical strength and
what seems like the chance of fortune； that decide as to the existence of ethical life and spiritual
necessity。 Because the existence of the ethical life thus rests on physical strength and the chances
of fortune； it is eo ipso settled that its overthrow has come。 While only household gods； in the
former case； gave way before and were absorbed in the national spirit； here the living individual
embodiments of the national spirit fall by their own individuality and disappear in one universal
community； whose bare universality is soulless and dead； and whose living activity is found in the
particular individual qua particular。 The ethical form and embodiment of the life of spirit has
passed away； and another mode appears in its place。
This disappearance of the ethical substance； and its transition into another mode are thus
determined by the ethical consciousness being directed upon the law essentially in an immediate
way。 It lies in this character of immediacy that nature at all enters into the acts which constitute the
ethical life。 Its realization simply reveals the contradiction and the germ of destruction； which lie hid
within that very peace and beauty belonging to the gracious harmony and peaceful equilibrium of
the ethical spirit。 For the essence and meaning of this immediacy contains a contradiction： it is at
once the unconscious peace of nature and the self…conscious unresting peace of spirit。 On account
of this 〃naturalness〃； this ethical nation is； in general； an individuality determined by nature； and
therefore limited； and thus finds its dissolution in； and gives place to； another individuality。 This
determinateness being given a positive existence； is a limitation； but at the same time is the negative
element in general and the self of individuality。 In so far； however； as this determinateness passes
away； the life of spirit and this substance； conscious of itself in all its component in duals； are lost。
The substance comes forth and stands apart as a formal universality of all the component
individuals； and no longer dwells within them as living spirit； instead； the uniform solidarity of their
individuality has burst into a plurality of separate points。
1。 Viz。 divine and human law。
2。 An adaptation from Antigone； 926。
3。 The element that so permeates his being as to constitute his controlling necessity and destiny。
4。 Eteocles and Polynices： v。 ？dipus at Colonus。
5。 viz。 the throne of their Father ？dipus。
6。 v。 Antigone。
7。 Refers to the attack of Argos against Thebes： v。 Antigone。
c
The Condition of Right：
Legal Status
1。 Personality
THE general comprehensive unity； into which the living immediate unity of individuality and the
ethical substance falls back； is the soulless （geistlos） community； which has ceased to be the
unselfconscious（1） substance of individuals； and in which they now； each in his separate individual
existence； count as selves and substances with a being of their own。 The universal being thus split
up into the atomic units of a sheer plurality of individuals； this inoperative； lifeless spirit is a
principle of equality in which all count for as much as each； i。e。 have the significance of Persons。
What in the realm of the ethical life was called the hidden divine law has in fact come out of
concealment to the light of actuality。 In the former the individual was； and was counted； actual
merely as a blood relation； merely as sharing in the general life of the family。 Qua particular
individual； he was the selfless departed spirit； now； however； he has come out of his unreality。
Because the ethical substance is only objective； 〃true〃； spirit； the individual on that account turns
back to the immediate certainty of his own self； he is that substance qua positive universal； but his
actuality consists in being a negative universal self。
We saw the powers and forms of the ethical world sink in the bare necessity of mere Destiny。 This
power of the ethical world is the substance turning itself back into its ultimate and simple nature。
But that absolute being turning back into itself； that very necessity of characterless Destiny； is
nothing else than the Ego of self…consciousness。
This； therefore； is taken henceforth as the absolutely real； as the ultimate self…contained reality。 To
be so acknowledged is its substantiality； but this is abstract universality； because its content is this
rigid self； not the self dissolved in the substance。
Personality； then； has here risen out of the life and activity of the ethical substance。 It is the
condition in which the independence of consciousness has actual concrete validity。 The
unrealized abstract thought of such independence； which arises through renouncing actuality； was
at an earlier stage before our notice in the form of 〃Stoical self…consciousness〃。 Just as the latter
was the outcome of 〃Lordship and Bondage〃；（2） the mode in which self…consciousness exists
immediatelyso personality is the outgrowth of the immediate life of spirit which is the universal
controlling will of all； as well as their dutiful obedience and submissive service。 What in Stoicism
was implicit merely in an abstract way； is now an explicit concrete world。 Stoicism is nothing else
than the mood of consciousness which reduces to its abstract form the principle of legal status； the
principle of the sphere of rightan independence devoid of the qualities of spirit （geistlos）。 By its
flight from actuality it attained merely the idea of independence： it is absolutely subjective； exists
solely for itself； in that it does not link its being to anything that exists； but is prepared to give up
every kind of existence； and places its essential meaning in the unity of mere thinking。 In the same
manner； the 〃right〃 of a 〃person〃 is not linked on to a richer or more powerful existence of the
individual qua individual； nor again connected with a universal living spirit； but； rather； is attached
to the mere unit of its abstract reality； or to that unit qua self…consciousness in general。
2。 Contingency of the Person
Now just as the abstract independence of Stoicism set forth the stages of its actualization； so； too；
this last form of independence ＇Personality＇ will recapitulate the process of the former mode。 The
former ＇Stoicism＇ passes over into the state of sceptical confusion； into a broken gibber of
negation； which without adopting any permanent form strays from one contingent mode of being
and thinking to another； dissipates them indeed in absolute independence； but just as readily
creates them again once more。 In fact； it is simply the contradiction of consciousness claiming to
be at once independent and yet devoid of independence。 In like manner； the personal
independence characteristic of the sphere of right is really a similar universal confusion and
reciprocal dissolution of this kind。 For what passes for the absolute essential reality is
self…consciousness in the sense of the bare empty unit of the person。 As against this empty
universality； the substance has the form of what supplies the filling and the content； and this content
is now left completely detached and disconnected； for the spirit； which kept it in subjection and
held it together in its unity； is no longer present。 The empty unit of the person is； therefore； as
regards its reality； an accidental existence； a contingent insubstantial process and activity that
comes to no durable subsistence。 Just as was the case in Scepticism； the formalism of 〃right〃 is；
thus； by its very conception； withou
