phenomenology of mind-第107章

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they　are　at　the　same　time　in　themselves　universal；　so　that　they　fill　out　the　whole　range　of　the　self；
and　this　self　has　no　other　content　than　this　its　own　determinate　constitution；　which　neither
transcends　the　self　nor　is　more　restricted　than　it。　For　the　one　factor；　the　absolutely　universal；　is
pure　self…knowledge　as　well　as　the　other；　the　absolute　discreteness　of　single　individuality；　and　both
are　merely　this　pure　self…knowledge。　Both　determinate　factors；　then；　are　cognizing　pure　notions
which　know　qua　notions；　whose　very　determinateness　is　immediately　knowing；　or；　in　other　words；
whose　relationship　and　opposition　is　the　Ego。　Because　of　this　they　are　for　one　another　these
absolute　opposites；　it　is　what　is　completely　inner　that　has　in　this　way　come　into　opposition　to　itself
and　entered　objective　existence；　they　constitute　pure　knowledge；　which；　owing　to　this　opposition；
takes　the　form　of　consciousness。　But　as　yet　it　is　not　self…consciousness。　It　obtains　this
actualization　in　the　course　of　the　process　through　which　this　opposition　passes。　For　this　opposition
is　really　itself　the　indiscrete　continuity　and　identity　of　ego=ego；　and　each　by　itself　inherently　cancels
itself　just　through　the　contradiction　in　its　pure　universality；　which；　while　implying　continuity　and
identity；　at　the　same　time　still　resists　its　identity　with　the　other；　and　separates　itself　from　it。　Through
this　relinquishment　of　separate　selfhood；　the　knowledge；　which　in　its　existence　is　in　a　state　of
diremption；　returns　into　the　unity　of　the　self；　it　is　the　concrete　actual　Ego；　universal　knowledge　of
self　in　its　absolute　opposite；　in　the　knowledge　which　is　internal　to　and　within　the　self；　and　which；
because　of　the　very　purity　of　its　separate　subjective　existence；　is　itself　completely　universal。　The
reconciling　affirmation；　the　〃yes〃；　with　which　both　egos　desist　from　their　existence　in　opposition；　is
the　existence　of　the　ego　expanded　into　a　duality；　an　ego　which　remains　therein　one　and　identical
with　itself；　and　possesses　the　certainty　of　itself　in　its　complete　relinquishment　and　its　opposite：　it　is
God　appearing　in　the　midst　of　those　who　know　themselves　in　the　form　of　pure　knowledge。



　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　



1。　Viz。　Morality；　the　first　being　the　Ethical　Order　of　Society；　the　second　the　sphere　of　Culture。　

2。　v。　p。　433　ff。　

3。　v。　p。　446　ff。　

4。　v。　p。　529　ff。　

5。　i。e。　into　a　state　which　implies　distinction　and　opposition　of　subject　and　object。　

6。　v。　p。　251　ff。　

7。　Cf。　Hegel's　remarks　on　Jacobi's　conception　of　the　〃beautiful　soul〃：　W。W。；　X。；　1；　p。　303。　

8。　Cp。　with　above　Philosophy　of　History；　Intro。　（Eng。　Trans。；　p。　32　ff。）　

9。　This　was　the　actual　fate　of　Novalis；　the　〃St。　John　of　Romanticism〃　（d。　1801；　？　29）。　Cp。　Hegel's
remarks　on　Novalis　W。W。；　X。；　1；　p。　201；　XVI。；　p。　500。　




C：　Free　Concrete　Mind　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　（CC）
　　　　　　　　　　　　　　　　　　　　　　　　　　　　　VII。　RELIGION　

　　　　　　　　　　　　　　　　　　　　　Religion　in　General

IN　the　forms　of　experience　hitherto　dealt　with　—　which　are　distinguished　broadly　as
Consciousness；　Self…consciousness；　Reason；　and　Spirit　—　Religion　also；　the　consciousness　of
Absolute　Being　in　general；　has　no　doubt　made　its　appearance。　But　that　was　from　the　point　of　view
of　consciousness；　when　it　has　the　Absolute　Being　for　its　object。　Absolute　Being；　however；　in　its
own　distinctive　nature；　the　Self…consciousness　of　Spirit；　has　not　appeared　in　those　forms。

Even　at　the　plane　of　Consciousness；　viz。　when　this　takes　the　shape　of　〃Understanding〃；　there　is　a
consciousness　of　the　supersenuous；　of　the　inner　being　of　objective　existence。　But　the
supersensible；　the　eternal；　or　whatever　we　care　to　call　it；　is　devoid　of　selfhood。　It　is　merely；　to
begin　with；　something　universal；　which　is　a　long　way　still　from　being　spirit　knowing　itself　as　spirit。

Then　there　was　Self…consciousness；　which　came　to　its　final　shape　in　the　〃unhappy　consciousness〃；
that　was　merely　the　pain　and　sorrow　of　spirit　wrestling　to　get　itself　out　into　objectivity　once　more；
but　not　succeeding。　The　unity　of　individual　self…consciousness　with　its　unchangeable　Being；　which
is　what　this　stage　arrives　at；　remains；　in　consequence；　a　〃beyond〃；　something　afar　off。

The　immediate　existence　of　Reason　（which　we　found　arising　out　of　that　state　of　sorrow）；　and　the
special　shapes　which　reason　assumes；　have　no　form　of　religion；　because　self…consciousness　in　the
case　of　reason　knows　itself　or　looks　for　itself　in　the　direct　and　immediate　present。

On　the　other　hand；　in　the　world　of　the　Ethical　Order；　we　met　with　a　type　of　religion；　the　religion　of
the　nether　world。　This　is　belief　in　the　fearful　and　unknown　darkness　of　Fate；　and　in　the　Eumenides
of　the　spirit　of　the　departed：　the　former　being　pure　negation　taking　the　form　of　universality；　the
latter　the　same　negation　but　in　the　form　of　individuality。　Absolute　Being　is；　then；　in　the　latter　shape
no　doubt　the　self　and　is　present；　as　there　is　no　other　way　for　the　self　to　be　except　present。　But　the
individual　self　is　this　individual　ghostly　shade；　which　keeps　the　universal　element；　Fate；　separated
from　itself。　It　is　indeed　a　shade；　a　ghost；　a　cancelled　and　superseded　particular；　and　so　a　universal
self。　But　that　negative　meaning　has　not　yet　turned　round　into　this　latter　positive　significance；　and
hence　the　self；　so　cancelled　and　transcended；　still　directly　means　at　the　same　time　this　particular
being；　this　insubstantial　reality。　Fate；　however；　without　self　remains　the　darkness　of　night　devoid　of
consciousness；　which　never　comes　to　draw　distinctions　within　itself；　and　never　attains　the　clearness
of　self…knowledge。

This　belief　in　a　necessity　that　produces　nothingness；　this　belief　in　the　nether　world；　becomes　belief
in　Heaven；　because　the　self　which　has　departed　must　be　united　with　its　universal　nature；　must
unfold　what　it　contains　in　terms　of　this　universality；　and　thus　become　clear　to　itself。　This　kingdom　of
belief；　however；　we　saw　unfold　its　content　merely　in　the　element　of　reflective　thought　（Denken）；
without　bringing　out　the　true　notion　（Begriff）；　and　we　saw　it；　on　that　account；　perish　in　its　final　fate；
viz。　in　the　religion　of　enlightenment。　Here　in　this　type　of　religion；　the　supersensible　beyond；　which
we　found　in　〃understanding〃；　is　reinstate；　but　in　such　a　way　that　self…consciousness　rests　and　feels
satisfied　in　the　mundane　present；　not　in　the　〃beyond〃；　and　knows　the　supersensible　beyond；　void
and　empty；　unknowable；　and　devoid　of　all　terrors；　neither　as　a　self　nor　as　power　and　might。

In　the　religion　of　Morality　it　is　at　last　reinstated　that　Absolute　Reality　is　a　positive　content；　but　that
content　is　bound　up　with　the　negativity　characteristic　of　the　enlightenment。　The　content　is　an
objective　being；　which　。　at　the　same　time　taken　back　into　the　self；　and　remains　is　there　enclosed；
and　is　a　content　with　internal　distinctions；　while　its　parts　are　just　as　immediately　negated　as　they　are
posited。　The　final　destiny；　however；　which　absorbs　this　contradictory　process；　is　the　self　conscious
of　itself　as　the　controlling　necessity　（Schicksal）　of　what　is　essential　and　actual。

Spirit　knowing　its　self　is　in　religion　primarily　and　immediately　its　own　pure　self…consciousness。
Those　modes　of　it　above　considered　—　〃objective　spirit〃；　〃spirit　estranged　from　itself〃　and　〃spirit
certain　of　its　self〃　—　together　constitute　what　it　is　in　its　condition　of　consciousness；　the　state　in
which；　being　objectively　opposed　to　its　own　world；　it　does　not　therein　apprehend　and　consciously
possess　itself。　But　in　Conscience　it　brings　itself　as　well　as　its　objective　world　as　a　whole　into
subjection；　as　also　its　idea（1）　and　its　various　specific　conceptions；（2）and　is　now　self…consciousness
at　home　with　itself。　Here　spirit；　represented　as　an　object；　has

the　significance　for　itself　of　being　Universal　Spirit；　which　contains　within　itself　all　that　is　ultimate　and
essential　and　all　that　is　concrete　and　actual；　yet　is　not　in　the　form　of　freely　subsisting　actuality；　or　of
the　apparent　independence　of　external　nature。　It　has　a　shape；　no　doubt；　the　form　of　objective
being；　in　that　it　is　object　of　its　own　consciousness；　but　because　this　consciousness　is　affirmed　in
religion　with　the　essential　character　of　being　self…consciousness；　the　form　or　shape　assumed　is　one
perfectly　transparent　to　itself；　and　the　reality　spirit　contains　is　enclosed　in　it；　or　transcended　in　it；
just　in　the　same　way　as　when　we　speak　of　〃all　reality〃；　it　is　〃all　reality〃；　but　universal　reality　only　in
the　sense　of　an　object　of　thought。

Since；　then；　in　religion；　the　peculiar　characteristic　of　what　is　properly　consciousness　of　spirit　does
not　have　the　form　of　detached　independent　otherness；　the　existence　of　spirit　is　distinct　from　its
self…consciousness；　and　its　actual　reality　proper　falls　outside　religion。　There　is　no　doubt　one　spirit　in
both；　but　its　consciousness　does　not　embrace　both　together；　and　religion　appears　as　a　part　of
existence；　of　acting；　and　of　striving；　whose　other　part　is　the　life　lived　within　spirit's　own　actual
world。　As　we　now　know　that　spirit　in　its　own　world　and　spirit　conscious　of　itself　as　spirit；　i。e。　spirit
in　the　sphere　of　religion；　are　the　same；　the　completion　of　religion　consists　in　the　two　forms
becoming　identical　with　one　another：　not　merely　in　its　reality　being　grasped　and　embraced　by
religion；　but　conversely　—　it；　as　spirit　conscious　of　itself；　becomes　actual　to　itself；　and　real　object
of　its　own　consciousness。

So　far　as　spirit　in　religion　presents　itself　to　itself；　it　is　indeed　consciousness；　and　the　reality　enclosed
within　it　is　the　shape　and　garment　in　which　it　clothes　its　idea　of　itself。　The　reality；　however；　does
not　in　this　presentation　get　proper　justice　done　to　it；　that　is　to　say；　it　does　not　get　to　be　an
independent　and　free　objective　existence　and　not　merely　a　garment。　And　conversely；　because　that
reality　lacks　within　itself　its　completion；　it　is　a　determinate　shape　or　form；　which　does　not　attain　to
what　it　ought　to　reveal；　viz。　spirit　conscious　of　itself。　That　spirit's　shape　might　express　spirit　itself；
the　shape　would　have　to　be　nothing　else　than　spirit；　and　spirit　would　have　to　appear　to　itself；　or　to
be　actual；　as　it　is　in　its　own　essential　being。　Only　thereby；　too；　would　be　attained　—　what　may
seem　to　demand　the　opposite　—　that　the　object　of　its　consciousness　has；　at　the　same　time；　the
form　of　free　and　independent　reality。　But　only　spirit　which　is　object　to　itself　in　the　shape　of
Absolute　Spirit；　is　as　much　aware　of　being　a　free　and　independent　reality　as　it　remains　therein
conscious　of　itself。

Since　in　the　first　instance　self…consciousness　and　consciousness　simply；　religion；　and　spirit　as　it　is
externally　in　its　world；　or　the　objective　existence　of　spirit；　are　distinct；　the　latter　consists　in　the
totality　of　spirit；　so　far　as　its　moments　are　separated　from　each　other　and　each　is　set　forth　by　itself。
These　moments；　however；　are　consciousness；　self…consciousness；　reason；　and　spirit　—　spirit；　that
is；　qua　immediate　spirit；　which　is　not　yet　consciousness　of　spirit。　Their　totality；　taken　all　together；
constitutes　the　mundane　existence　of　spirit　as　a　whole；　spirit　as　such　contains　the　previous　separate
embodiments　in　th