phenomenology of mind-第98节

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achievement　and　simple　result　from　which　the　sense　of　its　having　been　their　doing　has　vanished：　it
stands　as　the　absolute　basis　of　all　their　action；　where　all　their　action　securely　subsists。　This　simple
ethereal　substance　of　their　life；　owing　to　its　thus　determining　their　unalterable　self…identity；　has　the
nature　of　objective　being；　and　hence　only　stands　in　relation　to　and　exists　for　〃another〃。　It　is　thus；
ipso　facto；　inherently　the　opposite　of　itself…Wealth　or　Resources。　Although　wealth　is　something
passive；　is　nothingness；　it　is　likewise　a　universal　spiritual　entity；　the　continuously　created　result　of
the　labour　and　action　of　all；　just　as　it　is　again　dissipated　into　the　enjoyment　of　all。　In　enjoyment
each　individuality　no　doubt　becomes　aware　of　self…existence；　aware　of　itself　as　single；　but　this
enjoyment　is　itself　the　result　of　universal　action；　just　as；　reciprocally；　wealth　calls　forth　universal
labour；　and　produces　enjoyment　for　all。　The　actual　has　through　and　through　the　spiritual
significance　of　being　directly　universal。　Each　individual　doubtless　thinks　he　is　acting　in　his　own
interests　when　getting　this　enjoyment；　for　this　is　the　aspect　in　which　he　gets　the　sense　of　being
something　on　his　own　account；　and　for　that　reason　he　does　not　take　it　to　be　something　spiritual。
Yet　looked　at　even　in　external　fashion；　it　becomes　manifest　that　in　his　own　enjoyment　each　gives
enjoyment　to　all；　in　his　own　labour　each　works　for　all　as　well　as　for　himself；　and　all　for　him。　His
self…existence　is；　therefore；　inherently　universal；　and　self…interest　is　merely　a　supposition　that　cannot
get　the　length　of　making　concrete　and　actual　what　it　means　or　supposes；　viz。　to　do　something　that
is　not　to　further　the　good　of　all。

Thus；　then；　in　these　two　spiritual　powers　self…consciousness　finds　its　own　substance；　content；　and
purpose；　it　has　there　a　direct　intuitive　consciousness　of　its　twofold　nature；　in　one　it　sees　what　it　is
inherently　in　itself；　in　the　other　what　it　is　explicitly　for　itself。　At　the　same　time　qua　spirit；　it　is　the
negative　unity；　uniting　the　subsistence　of　these　powers　with　the　separation　of　individuality　from　the
universal；　or　that　of　reality　from　the　self。　Dominion　and　wealth　are；　therefore；　before　the　individual
as　objects　he　is　aware　of；　i。e。　as　objects　from　which　he　knows　himself　to　be　detached　and
between　which　he　thinks　he　can　choose；　or　even　decline　to　choose　either。　In。　the　form　of　this
detached　bare　consciousness　he　stands　over　against　the　essential　reality　as　one　which　is　merely
there　for　him。　He　then　has　the　reality　qua　essential　reality　within　himself。　In　this　bare　consciousness
the　moments　of　the　substance　are　taken　to　be　not　state…power　and　wealth；　but　thoughts；　the
thoughts　of　Good　and　Bad。　But　further；　self…consciousness　is　a　relation　of　his　pure　consciousness
to　his　actual　consciousness；　of　what　is　thought　to　the　objective　being；　it　is　essentially　Judgment。
What　is　Good　and　what　is　Bad　has　already　been　brought　out　in　the　case　of　the　two　aspects　of
actual　reality　by　determining　what　the　aspects　immediately　are；　the　Good　is　state…power；　the　Bad；
wealth。　But　this　first　judgment；　this　first　distinction　of　content；　cannot　be　looked　at　as　a　〃spiritual〃
judgment；　for　in　that　first　judgment　the　one　side　has　been　characterized　as　only　the　inherently
existing　or　positive；　and　the　other　side　as　only　the　explicit　self…existent　and　negative。　But　qua
spiritual　realities；　each　permeates　both　moments；　pervades　both　aspects；　and　thus　their　nature　is
not　exhausted　in　those　specific　characteristics　＇positive　and　negative＇。　And　the　self…consciousness
that　has　to　do　with　them　is　self…complete；　is　in　itself　and　for　itself。　It　must；　therefore；　relate　itself　to
each　in　that　twofold　form　in　which　they　appear；　and　by　so　doing；　this　nature　of　theirs；　which
consists　in　being　self…estranged　determinations；　will　come　to　light。

Now　self…consciousness　takes　that　object　to　be　good；　and　to　exist　per　se；　in　which　it　finds　itself　；
and　that　to　be　bad　when　it　finds　the　opposite　of；　itself　there。　Goodness　means　identity　of　objective
reality　with　it；　badness　their　disparity。　At　the　same　time　what　is　for　it　good　and　bad；　is　per　se　good
and　bad；　because　it　is　just　that　in　which　these　two　aspects　—　of　being　per　se；　and　of　being　for　it　—
are　the　same：　it　is　the　real　indwelling　soul　of　the　objective　facts；　and　the　judgment　is　the　evidence　of
its　power　within　them；　a　power　which　makes　them　into　what　they　are　in　themselves。　What　they　are
when　spirit　is　actively　related　to　them；　their　identity　or　non…identity　with　spirit　—　that　is　their　real
nature　and　the　test　of　their　true　meaning；　and　not　how　they　are　identical　or　diverse　taken
immediately　in　themselves　apart　from　spirit；　i。e。　not　their　inherent　being　and　self…existence　in
abstracto。　The　active　relation　of　spirit　to　these　moments　—　which　are　first　put　forward　as　objects
to　it　and　thereafter　pass　by　its　action　into　what　is　essential　and　inherent　—　becomes　at　the　same
time　their　reflexion　into　themselves；　in　virtue　of　which　they　obtain　actual　spiritual　existence；　and
their　spiritual　meaning　comes　to　light。　But　as　their　first　immediate　characteristic　is　distinct　from　the
relation　of　spirit　to　them；　the　third　determinate　moment　—　their　own　proper　spirit　—　is　also
distinguished　from　the　second　moment。　Their　second　inherent　nature　（Das　zweite　Ansich
derselben）　—　their　essentiality　which　comes　to　light　through　the　relation　of　spirit　to　them　—　in　the
first　instance；　must　surely　turn　out　different　from　the　immediate　inherent　nature；　for　indeed　this
mediating　process　of　spiritual　activity　puts　in　motion　the　immediate　characteristic；　and　turns　it　into
something　else。

As　a　result　of　this　process；　then；　the　self…contained　conscious　mind　doubtless　finds　in　the　Power　of
the　State　its　bare　and　simple　reality；　and　its　subsistence；　but　it　does　not　find　its　individuality　as
such；　it　finds　its　inherent　and　essential　being；　but　not　what　it　is　for　itself。　Rather；　it　finds　there　action
qua　individual　action　rejected　and　denied；　and　subdued　into　obedience。　The　individual　thus　recoils
before　this　power　and　turns　back　into　himself；　it　is　for　him　the　reality　that　suppresses　him；　and　is
the　bad。　For　instead　of　being　identical　with　him；　that　with　which　he　is　at　one；　it　is　something　utterly
in　discordance　with　individuality。　In　contrast　with　this；　Wealth　is　the　good；　wealth　tends　to　the
general　enjoyment；　it　is　there　simply　to　be　disposed　of；　and　it　ensures　for　every　one　the
consciousness　of　his　particular　self。　Riches　means　in　its　very　nature　universal　beneficence：　if　it
refuses　any　benefit　in　a　given　case　and　does　not　gratify　every　need；　this　is　merely　an　accident
which　does　not　detract　from　its　universal　and　necessary　nature　of　imparting　to　every　individual　his
share　and　being　a　thousand…handed　benefactor。

These　two　judgments　provide　the　ideas　of　Goodness　and　Badness　with　a　content　which　is　the
reverse　of　what　they　had　for　us。　Self…consciousness　had　up　till　now；　however；　been　related　to　its
objects　only　incompletely；　viz。　only　according　to　the　criterion　of　the　self…existent。　But
consciousness　is　also　real　in　its　inherent　nature；　and　has　likewise　to　take　this　aspect　for　its　point　of
view　and　criterion；　and　by　so　doing　round　off　completely　the　judgment　of　self…conscious　spirit。
According　to　this　aspect　state…power　expresses　its　essential　nature：　the　power　of　the　state　is　in
part　the　quiet　insistence　of　law；　in　part　government　and　prescription；　which　appoints　and　regulates
the　particular　processes　of　universal　action。　The　one　is　the　simple　substance　itself；　the　other　its
action　which　animates　and　sustains　itself　and　all　individuals。　The　individual　thus　finds　therein　his
ground　and　nature　expressed；　organized；　and　exercised。　As　against　this；　the　individual；　by　the
enjoyment　of　wealth；　does　not　get；　to　know　his　own　universal　nature：　he　only　gets　a　transitory
consciousness　and　enjoyment　of　himself　qua　particular　and　self…existing　and　discovers　his
discordance；　his　want　of　agreement　with　his　own　essential　nature。　The　conceptions　Good　and　Bad
thus　receive　here　a　content　the　opposite　of　what　they　had　before。

These　two　ways　of　judging　find　each　of　them　an　identity　and　a　disagreement。　In　the　first　case
consciousness　finds　the　power　of　the　state　out　of　agreement　with　it；　and　the　enjoyment　that　came
from　wealth　in　accord　with　it；　while　in　the　second　case　the　reverse　holds　good。　There　is　a　twofold
attainment　of　identity　and　a　twofold　form　of　disagreement：　there　is　an　opposite　relation　established
towards　both　the　essential　realities。　We　must　pass　judgment　on　these　different　ways　of　judging　as
such；　to　this　end　we　have　to　apply　the　criterion　already　brought　forward。　The　conscious　relation
which　finds　identity　or　agreement；　is；　according　to　this　standard；　the　Good；　that　which　finds　want
of　agreement；　the　Bad。　These　two　types　of　relation　must　henceforth　be　regarded　as　diverse　forms
of　conscious　existence。　Conscious　life；　through　taking　up　a　different　kind　of　relation；　thereby
becomes　itself　characterized　as　different；　comes　to　be　itself　good　or　bad。　It　is　not　thus　distinct　in
virtue　of　the　fact　that　it　took　as　its　constitutive　principle　either　existenc