phenomenology of mind-第108章

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embodiments　in　the　form　of　universal　determinations　of　its　own　being；　in　those　moments　just
named。　Religion　presupposes　that　these　have　completely　run　their　course；　and　is　their　simple
totality；　their　absolute　Self　and　soul。

The　course　which　these　traverse　is；　moreover；　in　relation　to　religion；　not　to　be　pictured　as　a
temporal　sequence。　It　is　only　spirit　in　its　entirety　that　is　in　time；　and　the　shapes　assumed；　which　are
specific　embodiments　Of　the　whole　of　spirit　as　such；　present　themselves　in　a　sequence　one　after
the　other。　For　it　is　only　the　whole　which　properly　has　reality；　and　hence　the　form　of　pure　freedom
relatively　to　anything　else；　the　form　which　takes　expression　as　time。　But　the　moments　of　the　whole；
consciousness；　self…consciousness；　reason；　and　spirit；　have；　because　they　are　moments；　no
existence　separate　from　one　another。

Just　as　spirit　was　distinct　from　its　moments；　we　have　further；　in　the　third　place；　to　distinguish　from
these　moments　their　specific　individuated　character。　Each　of　those　moments；　in　itself；　we　saw
broke　up　again　in　a　process　of　development　all　its　own；　and　took　various　shapes　and　forms：　as
e。g。　in　the　case　of　consciousness；　sensuous　certainty　and　perception　were　distinct　phases。　These
latter　aspects　fall　apart　in　time　from　one　another；　and　belong　to　a　specific　particular　whole。　For
spirit　descends　from　its　universality　to　assume　an　individual　form　through　specific　determination。
This　determination；　or　mediate　element；　is　consciousness；　self…consciousness；　and　so　on。　But
individuality　is　constituted　just　bv　the　forms　assumed　by　these　moments。　Hence　these　exhibit　and
reveal　spirit　in　its　individuality　or　concrete　reality；　and　are　distinguished　in　time　from　one　another。
though　in　such　a　way　that　the　succeeding　retains　within　it　the　preceding。

While；　therefore；　religion　is　the　completion　of　the　life　of　spirit；　its　final　and　complete　expression；
into　which；　as　being　their　ground；　its　individual　moments；　consciousness；　self…consciousness；
reason；　and　spirit；　return　and　have　returned；　they；　at　the　same　time；　together　constitute　the
objectively　existing　realization　of　spirit　in　its　totality；　as　such　spirit　is　real　only　as　the　moving
process　of　these　aspects　which　it　possesses；　a　process　of　distinguishing　them　and　returning　back
into　itself。　In　the　process　of　these　universal　moments　is　contained　the　development　of　religion
generally。　Since；　however；　each　of　these　attributes　was　set　forth　and　presented；　not　only　in　the
way　it　in　general　determines　itself；　but　as　it　is　in　and　for　itself；　i。e。　as；　within　its　own　being；　running
its　course　as　a　distinct　whole　—　there　has　thus　arisen　not　merely　the　development　of　religion
generally；　those　independently　complete　processes　pursued　by　the　individual　phases　or　moments
of　spirit　contain　at　the　same　time　the　determinate　forms　of　religion　itself。　Spirit　in　its　entirety；　spirit
in　religion；　is　once　more　the　process　from　its　immediacy　to　the　attainment　of　a　knowledge　of　what
it　implicitly　or　immediately；　is；　and　is　the　process　of　attaining　the　state　where　the　shape　and　form；　in
which　it　appears　as　an　object　for　its　own　consciousness；　will　be　perfectly　adequate　to　its　essential
nature；　and　where　it　will　behold　itself　as　it　is。

In　this　development　of　religion；　then；　spirit　itself　assumes　definite　shapes；　which　constitute　the
distinctions　involved　in　this　process：　and　at　the　same　time　a　determinate　or　specific　form　of　religion
has　likewise　an　actual　spirit　of　a　specific　character。　Thus；　if　consciousness；　self…consciousness；
reason；　and　spirit　belong　to　self…knowing　spirit　in　general；　in　a　similar　way　the　specific　shapes；
which　self…knowing　spirit　assumes；　appropriate　and　adopt　the　distinctive　forms　which　were
specially　developed　in　the　case　of　each　of　the　stages　—　consciousness；　self…consciousness；　reason；
and　spirit。　The　determinate　shape；　assumed　in　a　given　case　by　religion；　appropriates；　from　among
the　forms　belonging　to　each　of　its　moments；　the　one　adapted　to　it；　and　makes　this　its　actual　spirit。
Any　one　determinate　attitude　of　religion　pervades　and　permeates　all　aspects　of　its　actual　existence；
and　stamps　them　with　this　common　feature。

In　this　way　the　arrangement　now　assumed　by　the　forms　and　shapes　which　have　thus　far　appeared；
is　different　from　the　way　they　appeared　in　their　own　order。　On　this　point　we　may　note　shortly　at
the　out；set　what　is　necessary。　In　the　series　we　considered；　each　moment；　exhaustively　elaborating
its　entire　content；　evolved　and　formed　itself　into　a　single　whole　within　its　own　peculiar　principle。
And　knowledge　was　the　inner　depth；　or　the　spirit；　wherein　the　moments；　having　no　subsistence　of
their　own；　possessed　their　substance。　This　substance；　however；　has　now　at　length　made　its
appearance；　it　is　the　deep　life　of　spirit　certain　of　itself；　it　does　not　allow　the　principle　belonging　to
each　individual　form　to　get　isolated；　and　become　a　whole　within　itself：　rather　it　collects　all　these
moments　into　its　own　content；　keeps　them　together；　and　advances　within　this　total　wealth　of　its
concrete　actual　spirit；　while　all　its　particular　moments　take　into　themselves　and　receive　together　in
common　the　like　determinate　character　of　the　whole。　This　spirit　certain　of　itself　and　the　process　it
goes　through…this　is　their　true　reality；　the　independent　self…subsistence；　which　belongs　to　each
individually。

Thus　while　the　previous　linear　series　in　its　advance　marked　the　retrogressive　steps　in　it　by　knots；
but　thence　went　forward　again　in　one　linear　stretch；　it　is　now；　as　it　were；　broken　at　these　knots；
these　universal　moments；　and　falls　asunder　into　many　lines；　which；　being　bound　together　into　a
single　bundle；　combine　at　the　same　time　symmetrically；　so　that　the　similar　distinctions；　in　which
each　separately　took　shape　within　its　own　sphere；　meet　together。

For　the　rest；　it　is　self…evident　from　the　whole　argument；　how　this　co…ordination　of　universal
directions；　just　mentioned；　is　to　be　understood；　so　that　it　becomes　superfluous　to　remark　that　these
distinctions　are　to　be　taken　to　mean　essentially　and　only　moments　of　the　process　of　development；
not　parts。　In　the　case　of　actual　concrete　spirit　they　are　attributes　of　its　substance；　in　religion；　on　the
other　hand；　they　are　only　predicates　of　the　subject。　In　the　same　way；　indeed；　all　forms　in　general
are；　in　themselves　or　for　us；　contained　in　spirit　and　contained　in　every　spirit。　But　the　main　point　of
importance；　in　dealing　with　its　reality；　is　solely　what　determinate　character　it　has　in　its
consciousness；　in　which　specific　character　it　has　expressed　its　self；　or　in　what　shape　it　knows　its
essential　nature。

The　distinction　made　between　actual　spirit　and　that　same　spirit　which　knows　itself　as　spirit；　or
between　itself　qua　consciousness　and　qua　self…consciousness；　is　transcended　and　done　away　with
in　the　case　where　spirit　knows　itself　in　its　real　truth。　Its　consciousness　and　its　self…consciousness
have　come　to　terms。　But；　as　religion　is　here　to　begin　with　and　immediately；　this　distinction　has　not
yet　reverted　to　spirit。　It　is　merely　the　conception；　the　principle；　of　religion　that　is　established　at　first。
In　this　the　essential　element　is　self…consciousness；　which　is　conscious　of　being　all　truth；　and　which
contains　all　reality　within　that　truth。　This　self…consciousness；　being　consciousness　＇and　so　aware　of
an　object＇；　has　itself　for　its　object。　Spirit；　which　knows　itself　in　the　first　instance　immediately；　is
thus　to　itself　spirit　in　the　form　of　immediacy；　and　the　specific　character　of　the　shape　in　which　it
appears　to　itself　is　that　of　pure　simple　being。　This　being；　this　bare　existence；　has　indeed　a　filling
drawn　neither　from　sensation　or　manifold　matter；　nor　from　any　other　one…sided　moments；
purposes；　and　determinations；　its　filling　is　solely　spirit；　and　is　known　by　itself　to　be　all　truth　and
reality。　Such　filling　is　in　this　first　form　not　in　adequate　agreement　with　its　own　shape；　spirit　qua
ultimate　essence　is　not　in　accord　with　its　consciousness。　It　is　actual　only　as　Absolute　Spirit；　when　it
is　also　for　itself　in　its　truth　as　it　is　in　its　certainty　of　itself；　or；　when　the　extremes；　into　which　spirit
qua　consciousness　falls；　exist　for　one　another　in　spiritual　shape。　The　embodiment　adopted　by　spirit
qua　object　of　its　own　consciousness；　remains　filled　by　the　certainty　of　spirit；　and　this　self…certainty
constitutes　its　substance。　Through　this　content；　the　degrading　of　the　object　to　bare　objectivity；　to
the　form　of　something　that　negates　self…consciousness；　disappears。　The　immediate　unity　of　spirit
with　itself　is　the　fundamental　basis；　or　pure　consciousness；　inside　which　consciousness　breaks　up
into　its　constituent　elements　＇viz。　an　object　with　subject　over　against　it＇。　In　this　way；　shut　up　within
its　pure　self…consciousness；　spirit　does　not　exist　in　religion　as　the　creator　of　a　nature　in　general；
rather　what　it　produces　in　the　course　of　this　process　are　its　shapes　qua　spirits；　which　together
constitute　all　that　it　can　reveal　when　it　is　completely　manifested。　And　this　process　itself　is　the
development　of　its　perfect　and　complete　actuality　through　the　individual　aspects　thereof；　i。e。
through　its　imperfect　modes　of　realization。

The　first　realization　of　spirit　is　just　the　principle　and　notion　of　religion　itself…religion　as　immediate
and　thus　Natural　Religion。　Here　spirit　knows　itself　as　its　object　in　a　〃natural〃　or　immediate　shape。
The　second　realization；　is；　however；　necessarily　that　of　knowing　itself　in　the　shape　of　transcended
and　superseded　natural　existence；　i。e。　in　the　form　of　self。　This　therefore　is　Religion　in　the　form　of
Art。　For　the　shape　it　adopts　is　raised　to　the　form　of　self　through　the　productive　activity　of
consciousness；　by　which　this　consciousness　beholds　in　its　object　its　own　action；　i。e。　sees　the　self。
The　third　realization；　finally；　cancels　the　one…sidedness　of　the　first　two：　the　self　is　as　much　as
immediate　self　as　the　immediacy　is　a　self。　If　spirit　in　the　first　is　in　the　form　of　consciousness；　and　in
the　second　in　that　of　self…consciousness；　it　is　in　the　third　in　the　form　of　the　unity　of　both；　it　has　then
the　shape　of　what　is　completely　self…contained　（An…und…Fürsichseyns）；　and　in　being　thus
presented　as　it　is　in　and　for　itself；　this　is　Revealed　Religion。　Although　spirit；　however；　here　reaches
its　true　shape；　the　very　shape　assumed　and　the　conscious　presentation　are　an　aspect　or　phase　still
unsurmounted；　and　from　this　spirit　has　to　pass　over　into　the　life　of　the　Notion；　in　order　therein
completely　to　resolve　the　form　of　objectivity；　in　the　notion　which　embraces　within　itself　this　its　own
opposite。

It　is　then　that　spirit　has　grasped　its　own　principle；　the　notion　of　itself；　as　so　far　only　we　＇who
analyse　spirit＇　have　grasped　it；　and　its　shape；　the　element　of　its　existence；　in　being　the　notion；　is
then　spirit　itself。



　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　



1。　Vorstellung。　

2。　Begriff。　





A
　　　　　　　　　　　　　　　　　　　　　　Natural　Religion　（1）

SPIRIT　knowing　spirit　is　consciousness　of　itself；　and　is　to　itself　in　the　form　of　objectivity。　It　is；　and
is　at　the　same　time　self…existence　（Fürsichsein）。　It　is　for　itself；　it　is　the　aspect　of
self…consciousness；　and　is　so　in　contrast　to　the　aspect　of