phenomenology of mind-第97节

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realization　consists　solely　in　cancelling　and　transcending　the　natural　self。　The　original
determinateness　of　its　nature　is；　therefore；　reduced　to　a　matter　of　quantity；　to　a　greater　or　less
energy　of　will；　a　non…essential　principle　of　distinction。　But　purpose　and　content　of　the　self　belong　to
the　universal　substance　alone；　and　can　only　be　something　universal。　The　specific　particularity　of　a
given　nature；　which　becomes　purpose　and　content；　is　something　powerless　and　unreal：　it　is　a　〃kind
of　being〃　which　exerts　itself　foolishly　and　in　vain　to　attain　embodiment：　it　is　the　contradiction　of
giving　reality　to　the　bare　particular；　while　reality　is；　ipso　facto；　something　universal。　If；　therefore；
individuality　is　falsely　held　to　consist　in　particularity　of　nature　and　character；　then　the　real　world
contains　no　individualities　and　characters；　individuals　are　all　alike　for　one　another；　the　pretence
（vermeint）　of　individuality　in　that　case　is　precisely　the　mere　presumptive　（gemeint）　existence
which　has　no　permanent　place　in　this　world　where　only　renunciation　of　self　and；　therefore；　only
universality　get　actual　reality。　What　is　presumed　or　conjectured　to　be　（Das　Gemeinte）　passes；
therefore；　simply　for　what　it　is；　for　a　kind　of　being。　〃Kind〃　is　not　quite　the　same　as　Espèce；（3）　〃the
most　horrible　of　all　nicknames；　for　it　signifies　mediocrity；　and　denotes　the　highest　degree　of
contempt〃。（4）　〃A　kind〃　and　〃to　be　good　of　its　kind〃　are　German　expressions；　which　add　an　air　of
honesty　to　this　meaning；　as　if　it　were　not　so　badly　meant　and　intended　after　all；　or　which；　indeed；
do　not　yet　involve　a　clear　consciousness　of　what　〃kind〃　and　what　culture　and　reality　are。

That　which；　in　reference　to　the　single　individual；　appears　as　his　culture；　is　the　essential　moment　of
spiritual　substance　as　such；　viz。：　the　direct　transition　of　its　ideal；　thought…constituted；　universality
into　actual　reality；　or　otherwise　put；　culture　is　the　single　soul　of　this　substance；　in　virtue　of　which　the
essentially　inherent　（Ansich）　becomes　something　explicitly　acknowledged；　and　assumes　definite
objective　existence。　The　process　in　which　an　individuality　cultivates　itself　is；　therefore；　ipso　facto；
the　development　of　individuality　qua　universal　objective　being；　that　is　to　say；　it　is　the　development
of　the　actual　world。　This　world；　although　it　has　come　into　being　by　means　of　individuality；　is　in　the
eyes　of　self…consciousness　something　that　is　directly　and　primarily　estranged；　and；　for
self…consciousness；　takes　on　the　form　of　a　fixed；　undisturbed　reality。　But　at　the　same　time
self…consciousness　is　sure　this　is　its　own　substance；　and　proceeds　to　take　it　under　control。　This
power　over　its　substance　it　acquires　by　culture；　which；　looked　at　from　this　aspect；　appears　as
self…consciousness　making　itself　conform　to　reality；　and　doing　so　to　the　extent　permitted　by　the
energy　of　its　original　character　and　talents。　What　seems　here　to　be　the　individual's　power　and
force；　bringing　the　substance　under　it；　and　thereby　doing　away　with　that　substance　is　the　same
thing　as　the　actualization　of　the　substance。　For　the　power　of　the　individual　consists　in　conforming
itself　to　that　substance；　i。e。　in　emptying　itself　of　its　own　self；　and　thus　establishing　itself　as　the
objectively　existing　substance。　Its　culture　and　its　own　reality　are；　therefore；　the　process　of　making
the　substance　itself　actual　and　concrete。

The　self　is　conscious　of　being　actual　only　as　transcended；　as　cancelled。（5）　The　self　does　not　here
involve　the　unity　of　consciousness　of　self　and　object；　rather　this　object　is　negative　as　regards　the
self。　By　means　of　the　self　qua　inner　soul　of　the　process；　the　substance　is　so　moulded　and　worked
up　in　its　various　moments；　that　one　opposite　puts　life　into　the　other；　each　opposite；　by　its　alienation
from　the　other；　gives　the　other　stability；　and　similarly　gets　stability　from　the　other。　At　the　same　time；
each　moment　has　its　own　definite　nature；　in　the　sense　of　having　an　insuperable　worth　and
significance；　and　has　a　fixed　reality　as　against　the　other。　The　process　of　thought　fixes　this　distinction
in　the　most　general　manner　possible；　by　means　of　the　absolute　opposition　of　〃good〃　and　〃bad〃；
which　are　poles　asunder　and　can　in　no　way　become　one　and　the　same。　But　the　very　soul　of　what　is
thus　fixed　consists　in　its　immediate　transition　to　its　opposite；　existence　consists　really　in　transmuting
each　determinate　element　into　its　opposite；　and　it　is　only　this　estrangement　that　constitutes　the
essential　nature　and　the　preservation　of　the　whole。　We　must　now　consider　this　process　by　which
the　moments　are　thus　made　actual　and　give　each　other　life；　the　alienation　will　be　found　to　alienate
itself；　and　the　whole　thereby　will　take　all　its　contents　back　into　the　ultimate　principle　it　implies
（seinen　Begriff）。

At　the　outset　we　must　deal　with　the　simple　substance　itself　in　its　immediate　unconscious
organization　of　its　moments；　they　exist　there；　but　are　lifeless；　their　soul　is　wanting。　We　have　here
something　like　what　we　find　in　nature。　Nature；　we　find；　is　resolved　and　spread　out　into　separate
and　general　elements　—　air；　water；　fire；　earth。　Of　these　air　is　the　unchanging　factor；　purely　universal
and　transparent；　water；　the　reality　that　is　for　ever　being　resolved　and　given　up；　fire；　their　animating
unity　which　is　ever　dissolving　opposition　into　unity；　as　well　as　breaking　up　their　simple　unity　into
opposite　constituents：　earth　is　the　tightly　compact　knot　of　this　articulated　whole；　the　subject　in
which　these　realities　are；　where　their　processes　take　effect；　that　which　they　start　from　and　to
which　they　return。　In　the　same　way　the　inner　essential　nature；　the　simple　life　of　spirit　that　pervades
self…conscious　reality；　is　resolved；　spread　out　into　similar　general　areas　or　masses；　spiritual　masses
in　this　case；　and　appears　as　a　whole　organized　world。　In　the　case　of　the　first　mass　it　is　the
inherently　universal　spiritual　being；　self…identical；　in　the　second　it　is　self…existent　being；　it　has
become　inherently　self…discordant；　sacrificing　itself；　abandoning　itself；　the　third　which　takes　the
form　of　self…consciousness　is　subject；　and　possesses　in　its　very　nature　the　fiery　force　of　dissolution。
In　the　first　case　it　is　conscious　of　itself；　as　immanent　and　implicit；　as　existing　per　se；　in　the　second　it
finds　independence；　self…existence　（Fürsichseyn）　developed　and　carried　out　by　means　of　the
sacrifice　of　what　is　universal。　But　spirit　itself　is　the　self…containedness　and　self…completeness　of　the
whole；　which　splits　up　into　substance　qua　constantly　enduring　and　substance　qua　self…sacrificing；
and　which　at　the　same　time　resumes　substance　again　into　its　own　unity；　a　whole　which　is　at　once　a
flame　of　fire　bursting　out　and　consuming　the　substance；　as　well　as　the　abiding　form　of　the
substance　consumed。　We　can　see　that　the　areas　of　spiritual　reality　here　referred　to　correspond　to
the　Community　and　the　Family　in　the　ethical　world；　without；　however；　possessing　the　native
indwelling　spirit　which　the　latter　have。　On　the　other　hand；　while　destiny　is　alien　to　this　spirit；　here
self　…consciousness　is　and　knows　itself　to　be　the　real　power　underlying　them。

We　have　now　to　consider　these　separate　members　of　the　whole；　in　the　first　instance　as　regards　the
way　they　are　presented　qua　thoughts；　qua　essential　inherent　entities　falling　within　pure
consciousness；　and　also　secondly　as　regards　the　way　they　appear　as　objective　realities　in　concrete
conscious　life。

　　　　　　　　　　　　　　　　　（a）　Goodness　and　Badness　：　State…power　and　Wealth

In　the　first　form；　the　simplicity　of　content　found　in　pure　consciousness；　the　first　member；　being　the
self…identical；　immediate　and　unchanging　nature　of　every　consciousness　is　the　Good：　—　the
independent　spiritual　power　inherent　in　the　essence；　alongside　which　the　activity　of　the　mere
self…existent　consciousness　is　only　by…play。　Its　other　is　the　passive　spiritual　being；　the　universal　so
far　as　it　parts　with　its　own　claims；　and　lets　individuals　get　in　it　the　consciousness　of　their　particular
existence；　it　is　a　state　of　nothingness；　a　being　that　is　null　and　void；　the　Bad。　This　absolute　break…up
of　the　real　into　these　disjecta　membra　is　itself　a　permanent　condition；　while　the　first　member　is　the
foundation；　starting…point；　and　result　of　individuals；　which　are　there　purely　universal；　the　second
member；　on　the　other　hand；　is　a　being　partly　sacrificing　itself　for　another；　and；　on　that　very
account；　is　partly　their　incessant　return　to　self　qua　individual；　and　their　constant　development　of　a
separate　being　of　their　own。

But；　secondly；　these　bare　ideas　of　Good　and　Bad　are　similarly　and　immediately　alienated　from　one
another；　they　are　actual；　and　in　actual　consciousness　appear　as　moments　that　are　objective。　In　this
sense　the　first　state　of　being　is　the　Power　of　the　State；　the　second　its　Resources　or　Wealth。　The
state…power　is　the　simple　spiritual　substance；　as　well　as　the　achievement　of　all；　the　absolutely
accomplished　fact；　wherein　individuals　find　their　essential　nature　expressed；　and　where　their
particular　existence　is　simply　and　solely　a　consciousness　of　their　own　universality。　It　is　likewise　the
achievement　and　simple　result　from　which　the　sense　of