phenomenology of mind-第11章

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universal　＇or　general＇　individual；　of　self…conscious　spirit。　As　to　the　relation　between　these　two　＇the
particular　and　general　individual＇；　every　moment；　as　it　gains　concrete　form　and　its　own　proper
shape　and　appearance；　finds　a　place　in　the　life　of　the　universal　individual。　The　particular　individual
is　incomplete　mind；　a　concrete　shape　in　whose　existence；　taken　as　a　whole；　one　determinate
characteristic　predominates；　while　the　others　are　found　only　in　blurred　outline。　In　that　mind　which
stands　higher　than　another　the　lower　concrete　form　of　existence　has　sunk　into　an　obscure　moment；
what　was　formerly　an　objective　fact　（die　Sache　selbst）　is　now　only　a　single　trace：　its　definite　shape
has　been　veiled；　and　become　simply　a　piece　of　shading。　The　individual；　whose　substance　is　mind　at
the　higher　level；　passes　through　these　past　forms；　much　in　the　way　that　one　who　takes　up　a　higher
science　goes　through　those　preparatory　forms　of　knowledge；　which　he　has　long　made　his　own；　in
order　to　call　up　their　content　before　him；　he　brings　back　the　recollection　of　them　without　stopping
to　fix　his　interest　upon　them。　The　particular　individual；　so　far　as　content　is　concerned；　has　also　to
go　through　the　stages　through　which　the　general　mind　has　passed；　but　as　shapes　once　assumed　by
mind　and　now　laid　aside；　as　stages　of　a　road　which　has　been　worked　over　and　levelled　out。　Hence
it　is　that；　in　the　case　of　various　kinds　of　knowledge；　we　find　that　what　in　former　days　occupied　the
energies　of　men　of　mature　mental　ability　sinks　to　the　level　of　information；　exercises；　and　even
pastimes；　for　children；　and　in　this　educational　progress　we　can　see　the　history　of　the　world's
culture　delineated　in　faint　outline。　This　bygone　mode　of　existence　has　already　become　an　acquired
possession　of　the　general　mind；　which　constitutes　the　substance　of　the　individual；　and；　by　thus
appearing　externally　to　him；　furnishes　his　inorganic　nature。　In　this　respect　culture　or　development　of
mind　（Bildung）；　regarded　from　the　side　of　the　individual；　consists　in　his　acquiring　what　lies　at　his
hand　ready　for　him；　in　making　its　inorganic　nature　organic　to　himself；　and　taking　possession　of　it　for
himself。　Looked　at；　however；　from　the　side　of　universal　mind　qua　general　spiritual　substance；
culture　means　nothing　else　than　that　this　substance　gives　itself　its　own　self…consciousness；　brings
about　its　own　inherent　process　and　its　own　reflection　into　self。　

Science　lays　before　us　the　morphogenetic　process　of　this　cultural　development　in　all　its　detailed
fullness　and　necessity；　and　at　the　same　time　shows　it　to　be　something　that　has　already　sunk　into　the
mind　as　a　moment　of　its　being　and　become　a　possession　of　mind。　The　goal　to　be　reached　is　the
mind's　insight　into　what　knowing　is。　Impatience　asks　for　the　impossible；　wants　to　reach　the　goal
without　the　means　of　getting　there。　The　length　of　the　journey　has　to　be　borne　with；　for　every
moment　is　necessary；　and　again　we　must　halt　at　every　stage；　for　each　is　itself　a　complete　individual
form；　and　is　fully　and　finally　considered　only　so　far　as　its　determinate　character　is　taken　and　dealt
with　as　a　rounded　and　concrete　whole；　or　only　so　far　as　the　whole　is　looked　at　in　the　light　of　the
special　and　peculiar　character　which　this　determination　gives　it。　Because　the　substance　of
individual　mind；　nay；　more；　because　the　universal　mind　at　work　in　the　world　（Weltgeist）；　has　had
the　patience　to　go　through　these　forms　in　the　long　stretch　of　time's　extent；　and　to　take　upon　itself
the　prodigious　labour　of　the　world's　history；　where　it　bodied　forth　in　each　form　the　entire　content
of　itself；　as　each　is　capable　of　presenting　it；　and　because　by　nothing　less　could　that　all…pervading
mind　ever　manage　to　become　conscious　of　what　itself　is…for　that　reason；　the　individual　mind；　in　the
nature　of　the　case；　cannot　expect　by　less　toil　to　grasp　what　its　own　substance　contains。　All　the
same；　its　task　has　meanwhile　been　made　much　lighter；　because　this　has　historically　been　implicitly
（an　sich）　accomplished；　the　content　is　one　where　reality　is　already　cancelled　for　spiritual
possibilities；　where　immediacy　has　been　overcome　and　brought　under　the　control　of　reflection；　the
various　forms　and　shapes　have　been　already　reduced　to　their　intellectual　abbreviations；　to
determinations　of　thought　（Gedankenbestimmung）　pure　and　simple。　Being　now　a　thought；　the
content　is　the　property　of　the　substance　of　mind；　existence　has　no　more　to　be　changed　into　the
form　of　what　is　inherent　and　implicit　（Ansichseins）；　but　only　the　implicit…no　longer　merely
something　primitive；　nor　lying　hidden　within　existence；　but　already　present　as　a　recollection…into　the
form　of　what　is　explicit；　of　what　is　objective　to　self　（Fürsichseins）。　

　　　　　　　9。　　　　The　transformation　of　the　notion　and　the　familiar　into　thought　—　

We　have　to　state　more　exactly　the　way　this　is　done。　At　the　point　at　which　we　here　take　up　this
movement；　we　are　spared；　in　connexion　with　the　whole；　the　process　of　cancelling　and　transcending
the　stage　of　mere　existence。　This　process　has　already　taken　place。　What　is　still　to　be　done　and
needs　a　higher　kind　of　transformation；　is　to　transcend　the　forms　as　ideally　presented　and　made
familiar　to　our　minds。　By　that　previous　negative　process；　existence；　having　been　withdrawn　into　the
mind's　substance；　is；　in　the　first　instance；　transferred　to　the　life　of　self　only　in　an　immediate　way。
The　property　the　self　has　thereby　acquired；　has　still　the　same　character　of　uncomprehended
immediacy；　of　passive　indifference；　which　existence　itself　had；　existence　has　in　this　way　merely
passed　into　the　form　of　an　ideal　presentation。　At　the　same　time；　by　so　doing；　it　is　something
familiar　to　us；　something　〃well…known〃；　something　which　the　existent　mind　has　finished　and　done
with；　and　hence　takes　no　more　to　do　with　and　no　further　interest　in。　While　the　activity　that　is　done
with　the　existent　is　itself　merely　the　process　of　the　particular　mind；　of　mind　which　is　not
comprehending　itself；　on　the　other　hand；　knowledge　is　directed　against　this　ideal　presentation
which　has　hereby　arisen；　against　this　〃being…familiar〃　and　〃well…known〃；　it　is　an　action　of　universal
mind；　the　concern　of　thought。　

What　is　〃familiarly　known〃　is　not　properly　known；　just　for　the　reason　that　it　is　〃familiar〃。　When
engaged　in　the　process　of　knowing；　it　is　the　commonest　form　of　self…deception；　and　a　deception　of
other　people　as　well；　to　assume　something　to　be　familiar；　and　give　assent　to　it　on　that　very
account。　Knowledge　of　that　sort；　with　all　its　talk；　never　gets　from　the　spot；　but　has　no　idea　that　this
is　the　case。　Subject　and　object；　and　so　on；　God；　nature；　understanding；　sensibility；　etc。；　are
uncritically　presupposed　as　familiar　and　something　valid；　and　become　fixed　points　from　which　to
start　and　to　which　to　return。　The　process　of　knowing　flits　between　these　secure　points；　and　in
consequence　goes　on　merely　along　the　surface。　Apprehending　and　proving　consist　similarly　in
seeing　whether　every　one　finds　what　is　said　corresponding　to　his　idea　too；　whether　it　is　familiar　and
seems　to　him　so　and　so　or　not。

Analysis　of　an　idea；　as　it　used　to　be　carried　out；　did　in　fact　consist　in　nothing　else　than　doing　away
with　its　character　of　familiarity。　To　break　up　an　idea　into　its　ultimate　elements　means　returning　upon
its　moments；　which　at　least　do　not　have　the　form　of　the　given　idea　when　found；　but　are　the
immediate　property　of　the　self。　Doubtless　this　analysis　only　arrives　at　thoughts　which　are
themselves　familiar　elements；　fixed　inert　determinations。　But　what　is　thus　separated；　and　in　a　sense
is　unreal；　is　itself　an　essential　moment；　for　just　because　the　concrete　fact　is　self…divided；　and　turns
into　unreality；　it　is　something　self…moving；　self…active。　The　action　of　separating　the　elements　is　the
exercise　of　the　force　of　Understanding；　the　most　astonishing　and　greatest　of　all　powers；　or　rather
the　absolute　power。　The　circle；　which　is　self…enclosed　and　at　rest；　and；　qua　substance；　holds　its
own　moments；　is　an　immediate　relation；　the　immediate；　continuous　relation　of　elements　with　their
unity；　and　hence　arouses　no　sense　of　wonderment。　But　that　an　accident　as　such；　when　out　loose
from　its　containing　circumference；　—　that　what　is　bound　and　held　by　something　else　and　actual　only
by　being　connected　with　it；　—　should　obtain　an　existence　all　its　own；　gain　freedom　and
independence　on　its　own　account…this　is　the　portentous　power　of　the　negative；　it　is　the　energy　of
thought；　of　pure　ego。　Death；　as　we　may　call　that　unreality；　is　the　most　terrible　thing；　and　to　keep
and　hold　fast　what　is　dead　demands　the　greatest　force　of　all。　Beauty；　powerless　and　helpless；
hates　understanding；　because　the　latter　exacts　from　it　what　it　cannot　perform。　But　the　life　of　mind　is
not　one　that　shuns　death；　and　keeps　clear　of　destruction；　it　endures　death　and　in　death　maintains　its
being。　It　only　wins　to　its　truth　when　it　finds　itself　utterly　torn　asunder。　It　is　this　mighty　power；　not　by
being　a　positive　which　turns　away　from　the　negative；　as　when　we　say　of　anything　it　is　nothing　or　it
is　false；　and；　being　then　done　with　it；　pass　off　to　something　else：　on　the　contrary；　mind　is　this　power
only　by　looking　the　negative　in　the　face；　and　dwelling　with　it。　This　dwelling　beside　it　is　the　magic
power　that　converts　the　negative　into　being。　That　power　is　just　what　we　spoke　of　above　as
subject；　which　by　giving　determinateness　a　place　in　its　substance；　cancels　abstract　immediacy；　i。e。
immediacy　which　merely　is；　and；　by　so　doing；　becomes　the　true　substance；　becomes　being　or
immediacy　that　does　not　have　mediation　outside　it；　but　is　this　mediation　itself。

　　　　　　　　　　　　　　　　　　　　10。　　—　and　this　into　the　Concept/Notion

This　process　of　making　what　is　objectively　presented　a　possession　of　pure　self…consciousness；　of
raising　it　to　the　level　of　universality　in　general；　is　merely　one　aspect　of　mental　development；　spiritual
evolution　is　not　yet　completed。　The　manner　of　study　in　ancient　times　is　distinct　from　that　of　the
modem　world；　in　that　the　former　consisted　in　the　cultivation　and　perfecting　of　the　natural　mind。
Testing　life　carefully　at　all　points；　philosophizing　about　everything　it　came　across；　the　former
created　an　experience　permeated　through　and　through　by　universals。　In　modem　times；　however；
an　individual　finds　the　abstract　form　ready　made。　In　straining　to　grasp　it　and　make　it　his　own；　he
rather　strives　to　bring　forward　the　inner　meaning　alone；　without　any　process　of　mediation；　the
production　of　the　universal　is　abridged；　instead　of　the　universal　arising　out　of　the　manifold　detail　of
concrete　existence。　Hence　nowadays　the　task　before　us　consists　not　so　much　in　getting　the
individual　clear　of　the　stage　of　sensuous　immediacy；　and　making　him　a　substance　that　thinks　and　is
grasped　in　terms　of　thought；　but　rather　the　very　opposite：　it　consists　in　actualizing　the　universal；　and
giving　it　spiritual　vitality；　by　the　process　of　breaking　down　and　superseding　fixed　and　determinate
thoughts。　But　it　is　much　more　difficult　to　make　fixed　and　definite　thoughts　fuse　with　one　another
and　form　a　continuous　whole　than　to　bring　sensuous　existence　into　this　state。　The　reason　lies　in
what　was　said　before。　Thought　determinations　get　their