phenomenology of mind-第10章

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the　same；　in　the　sense　in　which　Aristotle；　too；　characterizes　nature　as　purposive　activity；　purpose　is
the　immediate；　the　undisturbed；　the　unmoved　which　is　self…moving；　as　such　it　is　subject。　Its　power
of　moving；　taken　abstractly；　is　its　existence　for　itself；　or　pure　negativity。　The　result　is　the　same　as
the　beginning　solely　because　the　beginning　is　purpose。　Stated　otherwise；　what　is　actual　and
concrete　is　the　same　as　its　inner　principle　or　notion　simply　because　the　immediate　qua　purpose
contains　within　it　the　self　or　pure　actuality。　The　realized　purpose；　or　concrete　actuality；　is
movement　and　development　unfolded。　But　this　very　unrest　is　the　self；　and　it　is　one　and　the　same
with　that　immediacy　and　simplicity　characteristic　of　the　beginning　just　for　the　reason　that　it　is　the
result；　and　has　returned　upon　itself…while　this　latter　again　is　just　the　self；　and　the　self　is　self…referring
and　self…relating　identity　and　simplicity。

The　need　to　think　of　the　Absolute　as　subject；　has　led　men　to　make　use　of　statements　like　〃God　is
the　eternal〃；　the　〃moral　order　of　the　world〃；　or　〃love〃；　etc。　In　such　propositions　the　truth　is　just
barely　stated　to　be　Subject；　but　not　set　forth　as　the　process　of　reflectively　mediating　itself　with
itself。　In　a　proposition　of　that　kind　we　begin　with　the　word　God。　By　itself　this　is　a　meaningless
sound；　a　mere　name；　the　predicate　says　afterwards　what　it　is；　gives　it　content　and　meaning：　the
empty　beginning　becomes　real　knowledge　only　when　we　thus　get　to　the　end　of　the　statement。　So
far　as　that　goes；　why　not　speak　alone　of　the　eternal；　of　the　moral　order　of　the　world；　etc。；　or；　like
the　ancients；　of　pure　conceptions　such　as　being；　the　one；　etc。；　i。e。　of　what　gives　the　meaning
without　adding　the　meaningless　sound　at　all？　But　this　word　just　indicates　that　it　is　not　a　being　or
essence　or　universal　in　general　that　is　put　forward；　but　something　reflected　into　self；　a　subject。　Yet
at　the　same　time　this　acceptance　of　the　Absolute　as　Subject　is　merely　anticipated；　not　really
affirmed。　The　subject　is　taken　to　be　a　fixed　point；　and　to　it　as　their　support　the　predicates　are
attached；　by　a　process　falling　within　the　individual　knowing　about　it；　but　not　looked　upon　as
belonging　to　the　point　of　attachment　itself；　only　by　such　a　process；　however；　could　the　content　be
presented　as　subject。　Constituted　as　it　is；　this　process　cannot　belong　to　the　subject；　but　when　that
point　of　support　is　fixed　to　start　with；　this　process　cannot　be　otherwise　constituted；　it　can　only　be
external。　The　anticipation　that　the　Absolute　is　subject　is　therefore　not　merely　not　the　realization　of
this　conception；　it　even　makes　realization　impossible。　For　it　makes　out　the　notion　to　be　a　static
point；　while　its　actual　reality　is　self…movement；　self…activity。　

Among　the　many　consequences　that　follow　from　what　has　been　said；　it　is　of　importance　to
emphasize　this；　that　knowledge　is　only　real　and　can　only　be　set　forth　fully　in　the　form　of　science；　in
the　form　of　system；　and　further；　that　a　so…called　fundamental　proposition　or　first　principle　of
philosophy；　even　if　it　is　true；　is　yet　none　the　less　false　just　because　and　in　so　far　as　it　is　merely　a
fundamental　proposition；　merely　a　first　principle。　　　It　is　for　that　reason　easily　refuted。　　The
refutation　consists　in　bring　out　its　defective　character；　and　it　is　defective　because　it　is　merely　the
universal；　merely　a　principle；　the　beginning。　　If　the　refutation　is　complete　and　thorough；　it　is　derived
and　developed　from　the　nature　of　the　principle　itself；　and　not　accomplished　by　bringing　in　from
elsewhere　other　counter　assurances　and　chance　fancies。　　It　would　be　strictly　the　development　of
the　principle。　and　thus　the　completion　of　its　deficiency；　were　it　not　that　it　misunderstands　its　own
purport　by　taking　account　solely　of　the　negative　aspect　of　what　it　seeks　to　do；　and　is　not　conscious
of　the　positive　character　of　its　process　and　result。　　The　really　positive　working　out　of　the　beginning
is　at　the　same　time　just　as　much　the　very　reverse；　it　is　a　negative　attitude　towards　the　principle　we
start　from；　negative；　that　is　to　say；　of　its　one…sided　form；　which　consists　in　being　primarily
immediate；　a　mere　purpose。　　It　may　therefore　be　regarded　as　a　refutation　of　what　constitutes　the
basis　of　the　system；　but　more　correctly　it　should　be　looked　at　as　a　demonstration　that　the　basis　or
principle　of　the　system　is　in　point　of　fact　merely　its　beginning。

That　the　truth　is　only　realized　in　the　form　of　system；　that　substance　is　essentially　subject；　is
expressed　in　the　idea　which　represents　the　Absolute　as　Spirit　（Geist）　—　the　grandest　conception
of　all；　and　one　which　is　due　　to　modern　times　and　its　religion。　Spirit　is　alone　Reality。　It　is　the　inner
being　of　the　world；　that　which　essentially　is；　and　is　per　se；　it　assumes　objective；　determinate　form；
and　enters　into　relations　with　itself…it　is　externality　（otherness）；　and　exists　for　self；　yet；　in　this
determination；　and　in　its　otherness；　it　is　still　one　with　itself…it　is　self…contained　and　self…complete；　in
itself　and　for　itself　at　once。　This　self…containedness；　however；　is　first　something　known　by　us；　it　is
implicit　in　its　nature　（an　sich）；　it　is　Substance　spiritual。　It　has　to　become　self…contained　for　itself；
on　its　own　account；　it　must　be　knowledge　of　spirit；　and　must　be　consciousness　of　itself　as　spirit。
This　means；　it　must　be　presented　to　itself　as　an　object；　but　at　the　same　time　straightway　annul　and
transcend　this　objective　form；　it　must　be　its　own　object　in　which　it　finds　itself　reflected。　So　far　as　its
spiritual　content　is　produced　by　its　own　activity；　it　is　only　we　＇the　thinkers＇　who　know　spirit　to　be
for　itself；　to　be　objective　to　itself；　but　in　so　far　as　spirit　knows　itself　to　be　for　itself；　then　this
self…production；　the　pure　notion；　is　the　sphere　and　element　in　which　its　objectification　takes　effect；
and　where　it　gets　its　existential　form。　In　this　way　it　is　in　its　existence　aware　of　itself　as　an　object　in
which　its　own　self　is　reflected。　Mind；　which；　when　thus　developed；　knows　itself　to　be　mind；　is
science。　Science　is　its　realization；　and　the　kingdom　it　sets　up　for　itself　in　its　own　native　element。　

　　　　　　　　　　　　　　　　　　　　　　　　7。　　　The　element　of　knowledge

A　self　having　knowledge　purely　of　itself　in　the　absolute　antithesis　of　itself；　this　pure　ether　as　such；　is
the　very　soil　where　science　flourishes；　is　knowledge　in　universal　form。　The　beginning　of　philosophy
presupposes　or　demands　from　consciousness　that　it　should　feel　at　home　in　this　element。　But　this
element　only　attains　its　perfect　meaning　and　acquires　transparency　through　the　process　of　gradually
developing　it。　It　is　pure　spirituality　as　the　universal　which　assumes　the　shape　of　simple　immediacy；
and　this　simple　element；　existing　as　such；　is　the　field　of　science；　is　thinking；　which　can　be　only　in
mind。　Because　this　medium；　this　immediacy　of　mind；　is　the　mind's　substantial　nature　in　general；　it　is
the　transfigured　essence；　reflection　which　itself　is　simple；　which　is　aware　of　itself　as　immediacy；　it　is
being；　which　is　reflection　into　itself。　Science　on　its　side　requires　the　individual　self…consciousness　to
have　risen　into　this　high　ether；　in　order　to　be　able　to　live　with　science；　and　in　science；　and　really　to
feel　alive　there。　Conversely　the　individual　has　the　right　to　demand　that　science　shall　hold　the　ladder
to　help　him　to　get　at　least　as　far　as　this　position；　shall　show　him　that　he　has　in　himself　this　ground　to
stand　on。　His　right　rests　on　his　absolute　independence；　which　he　knows　he　possesses　in　every　type
and　phase　of　knowledge；　for　in　every　phase；　whether　recognized　by　science　or　not；　and　whatever
be　the　content；　his　right　as　an　individual　is　the　absolute　and　final　form；　i。e。　he　is　the　immediate
certainty　of　self；　and　thereby　is　unconditioned　being；　were　this　expression　preferred。　If　the　position
taken　up　by　consciousness；　that　of　knowing　about　objective　things　as　opposed　to　itself；　and　about
itself　as　opposed　to　them；　is　held　by　science　to　be　the　very　opposite　of　what　science　is：　if；　when　in
knowing　it　keeps　within　itself　and　never　goes　beyond　itself；　science　holds　this　state　to　be　rather　the
loss　of　mind　altogether…on　the　other　hand　the　element　in　which　science　consists　is　looked　at　by
consciousness　as　a　remote　and　distant　region；　in　which　consciousness　is　no　longer　in　possession　of
itself。　Each　of　these　two　sides　takes　the　other　to　be　the　perversion　of　the　truth。　For　the　na？ve
consciousness；　to　give　itself　up　completely　and　straight　away　to　science　is　to　make　an　attempt；
induced　by　some　unknown　influence；　all　at　once　to　walk　on　its　head。　The　compulsion　to　take　up
this　attitude　and　move　about　in　this　position；　is　a　constraining　force　it　is　urged　to　fall　in　with；　without
ever　being　prepared　for　it　and　with　no　apparent　necessity　for　doing　so。　Let　science　be　per　se　what
it　likes；　in　its　relation　to　na？ve　immediate　self…conscious　life　it　presents　the　appearance　of　being　a
reversal　of　the　latter；　or；　again；　because　na？ve　self…consciousness　finds　the　principle　of　its　reality　in
the　certainty　of　itself；　science　bears　the　character　of　unreality；　since　consciousness　〃for　itself〃　is　a
state　quite　outside　of　science。　Science　has　for　that　reason　to　combine　that　other　element　of
self…certainty　with　its　own；　or　rather　to　show　that　the　other　element　belongs　to　itself；　and　how　it
does　so。　When　devoid　of　that　sort　of　reality；　science　is　merely　the　content　of　mind　qua　something
implicit　or　potential　（an　sich）；　purpose；　which　at　the　start　is　no　more　than　something　internal；　not
spirit；　but　at　first　merely　spiritual　substance。　This　implicit　moment　（Ansich）　has　to　find　external
expression；　and　become　objective　on　its　own　account。　This　means　nothing　else　than　that　this
moment　has　to　establish　self…consciousness　as　one　with　itself。　

　　　　　　　　　　　　　8。　　　　The　ascent　into　this　is　the　Phenomenology　of　Spirit

It　is　this　process　by　which　science　in　general　comes　about；　this　gradual　development　of　knowing；
that　is　set　forth　here　in　the　Phenomenology　of　Mind。　Knowing；　as　it　is　found　at　the　start；　mind　in
its　immediate　and　primitive　stage；　is　without　the　essential　nature　of　mind；　is　sense…consciousness。
To　reach　the　stage　of　genuine　knowledge；　or　produce　the　element　where　science　is　found…the　pure
conception　of　science　itself…a　long　and　laborious　journey　must　be　undertaken。　This　process
towards　science；　as　regards　the　content　it　will　bring　to　light　and　the　forms　it　will　assume　in　the
course　of　its　progress；　will　not　be　what　is　primarily　imagined　by　leading　the　unscientific
consciousness　up　to　the　level　of　science：　it　will　be　something　different；　too；　from　establishing　and
laying　the　foundations　of　science；　and　anyway　something　else　than　the　sort　of　ecstatic　enthusiasm
which　starts　straight　off　with　absolute　knowledge；　as　if　shot　out　of　a　pistol；　and　makes　short　work
of　other　points　of　view　simply　by　explaining　that　it　is　to　take　no　notice　of　them。　

The　task　of　conducting　the　individual　mind　from　its　unscientific　standpoint　to　that　of　science　had　to
be　taken　in　its　general　sense；　we　had　to　contemplate　the　formative　development　（Bildung）　of　the
universal　＇or　general＇　individual；　of　self…conscious　spirit。　As　to　the　relation　between　these　two　＇t