phenomenology of mind-第24章

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deceives　itself。　The　percipient　is　aware　of　the　possibility　of　deception；　for；　in　the　universality
forming　the　principle　here；　the　percipient　is　directly　aware　of　otherness；　but　aware　of　it　as　null　and
naught；　as　what　is　superseded。　His　criterion　of　truth　is　therefore　self…sameness；　and　his　procedure
is　that　of　apprehending　what　comes　before　him　as　self…same。　Since；　at　the　same　time；　diversity　is　a
fact　for　him；　his　procedure　is　a　way　of　relating　the　diverse　moments　of　his　apprehension　to　one
another。　If；　however；　in　this　comparison　a　want　of　sameness　comes　out；　this　is　not　an　untruth　on
the　part　of　the　object　（for　the　object　is　the　self…same）；　but　on　the　part　of　perception。　

Let　us　now　see　what　sort　of　experience　consciousness　forms　in　the　course　of　its　actual　perception。
We；　who　are　analysing　the　process；　find　this　experience　already　contained　in　the　development　（just
given）　of　the　object　and　of　the　attitude　of　consciousness　towards　it。　The　experience　will　be　merely
the　development　of　the　contradictions　that　appear　there。　

The　object　which　I　apprehend　presents　itself　as　purely　〃one〃　and　single：　also；　I　am　aware　of　the
〃property〃　（Eigenschaft）　in　it；　a　property　which　is　universal；　thereby　transcending　the　particularity
of　the　object。　The　first　form　of　being；　in　which　the　objective　reality　has　the　sense　of　a　〃one〃；　was
thus　not　its　true　being；　and　since　the　object　is　the　true　fact　here；　the　untruth　falls　on　my　side；　and
the　apprehension　was　not　correct。　On　account　of　the　universality　of　the　property　（Eigenschaft）
I　must　rather　take　the　objective　entity　as　a　community　（Gemeinschaft）　in　general。　I　further
perceive　now　the　property　to　be　determinate；　opposed　to　another　and　excluding　this　other。　Thus；
in　point　of　fact；　I　did　not　apprehend　the　object　rightly　when　I　defined　it　as　a　〃commonness〃　or
community　with　others；　or　as　continuity；　and　must　rather；　taking　account　of　the　determinateness
of　the　property；　isolate　parts　within　the　continuity　and　set　down　the　object　as　a　〃one〃　that
excludes。　In　the　disintegrated　〃one〃　I　find　many　such　properties；　which　do　not　affect　one　another；
but　are　indifferent　to　one　another。　Thus　I　did　not　apprehend　the　object　correctly　when　I　took　it　for
something　that　excludes。　The　object；　instead；　just　as　formerly　it　was　merely　continuity　in　general；　is
not　a　universal　common　medium　where　many　properties　in　the　form　of　sense　universals　subsist；
each　for　itself　and　on　its　own　account；　and；　qua　determinate；　excluding　the　others。　The　simple　and
true　fact；　which　I　perceive；　is；　however；　in　virtue　of　this　result；　not　a　universal　medium　either；　but
the　particular　property　by　itself；　which；　again；　in　this　form；　is　neither　a　property　nor　a　determinate
being；　for　it　is　now　neither　attached　to　a　distince　〃one〃　nor　in　relation　to　others。　But　the　particular
quality　is　a　property　only　when　attached　to　a　〃one〃；　and　determinate　only　in　relation　to　others。　By
being　this　bare　relation　of　self　to　self；　it　remains　merely　sensuous　existence　in　general；　since　it　no
longer　contains　the　character　of　negativity；　and　the　mode　of　consciousness；　which　is　now　aware　of
a　being　of　sense；　is　merely　a　way　of　〃meaning〃　（Meinen）　or　〃intending〃；　i。e。　it　has　left　the　attitude　of
perception　entirely　and　gone　back　into　itself。　But　sense　existence　and　〃meaning〃　themselves　pass
over　into　perception：　I　am　thrown　back　on　the　beginning；　and　once　more　dragged　into　the　same
circuit；　that　supersedes　itself　in　every　moment　and　as　a　whole。　

Consciousness；　then；　has　to　go　over　this　cycle　again；　but　not　in　the　same　way　as　on　the　first
occasion。　For　it　has　found　out；　regarding　perception；　that　the　truth　and　outcome　of　perception　is　its
dissolution；　is　reflection　out　of　and　away　from　the　truth　into　itself。　In　this　way　consciousness
becomes　definitely　aware　of　how　its　perceptual　process　is　essentially　constituted；　viz。　that　this　is
not　a　simple　bare　apprehension；　but　in　its　apprehension　is　at　the　same　time　reflected　out　of　the　true
content　back　into　itself。　This　return　of　consciousness　into　itself；　which　is　immediately　involved　and
implicated　in　that　pure　apprehension　—　for　this　return　to　self　has　proved　to　be　essential　to
perception　—　alters　the　true　content。　Consciousness　is　aware　that　this　aspect　is　at　the　same　time　its
own；　and　takes　it　upon　itself　and　by　so　doing　consciousness　will　thus　get　the　true　object　bare　and
naked。　

In　this　way　we　have；　now；　in　the　case　of　perception；　as　happened　in　the　case　of　sensuous
certainty；　the　aspect　of　consciousness　being　forced　back　upon　itself；　but；　in　the　first　instance；　not　in
the　sense　in　which　this　took　place　in　the　former　case　—　i。e。　not　as　if　the　truth　of　perception　fell
within　it。　Rather　consciousness　is　aware　that　the　untruth；　that　comes　out　there；　falls　within　it。　By
knowing　this；　however；　consciousness　is　able　to　cancel　and　supersede　this　untruth。　It　distinguishes
its　apprehension　of　the　truth　from　the　untruth　of　its　perception；　corrects　this　untruth；　and；　so　far　as
itself　takes　in　hand　to　make　this　correction；　the　truth；　qua　truth　of　perception；　certainly　falls　within
its　own　consciousness。　The　procedure　of　consciousness；　which　we　have　now　to　consider；　is　thus
so　constituted　that　it　no　longer　merely　perceives；　but　is　also　conscious　of　its　reflection　into　self；　and
keeps　this　apart　from　the　simple　apprehension　proper。　

　　　　　　　　　　　　　2。　The　Contradictoriness　of　the　Perception　of　“Things”

To　begin　with；　then；　I　am　aware　of　the　〃thing〃　as　a　one　and　have　to　keep　it　fixed　in　this　true
character　as　one〃。　If　in　the　course　of　perceiving　something　crops　up　contradicting　that；　then　I　must
take　it　to　be　due　to　my　reflection。　Now；　in　perception　various　different　properties　also　turn　up；
which　seem　to　be　properties　of　the　thing。　But　the　thin　is　a　〃one〃；　and　we　are　aware　in　ourselves
that　this　diversity；　by　which　the　thing　ceases　to　be　a　unity；　falls　in　us。　This　thing；　then；　is；　in　point　of
fact；　merely　white　to　our　eyes；　also　tart　to　our　tongue；　and　also　cubical　to　our　feeling；　and　so　on。
The　entire　diversity　of　these　aspects　comes　not　from　the　thing；　but　from　us；　and　we　find　them
falling　apart　thus　from　one　another；　because　the　organs　they　affect　are　quite　distinct　inter　se；　the
eye　is　entirely　distinct　from　the　tongue；　and　so　on。　We　are；　consequently；　the　universal　medium
where　such　elements　get　dissociated；　and　exist　each　by　itself。　By　the　fact；　then；　that　we　regard　the
characteristic　of　being　a　universal　medium　as　our　reflection；　we　preserve　and　maintain　the
self…sameness　and　truth　of　the　thing；　its　being　a　〃one〃。　

These　diverse　aspects；　which　consciousness　puts　to　its　side　of　the　account；　are；　however；　each　by
itself　just　as　it　appears　in　the　universal　medium；　specifically　determined。　White　is　only　in　opposition
to　black；　and　so　on；　and　the　thing　is　a　〃one〃　just　by　the　fact　that　it　is　opposed　to　other　things。　It
does　not；　however；　exclude　others　from　itself；　so　far　as　it　is　〃one〃；　for　to　be　〃one〃　is　to　be　in　a
universal　relation　of　self　to　self；　and　hence　by　the　fact　of　its　being　〃one〃　it　is　rather　like　all。　It　is
through　the　determinate　characteristic　that　the　thing　excludes　other　things。　Things　themselves　are
thus　determinate　in　and　for　themselves；　they　have　properties　by　which　they　distinguish　themselves
from　one　another。　Since　the　property　is　the　special　and　peculiar　property　＇the　proper　property＇
of　the　thing；　or　a　specific　characteristic　in　the　thing　itself；　the　thing　has　several　properties。　For；　in
the　first　place；　the　thing　is　true　being；　is　a　being　inherently　in　itself；　and　what　is　in　it　is　so　as　its　own
essential　nature；　and　not　on　account　of　other　things。　Hence；　in　the　second　place；　the　determinate
properties　are　not　on　account　of　other　things　and　for　other　things；　but　inherent　in　that　thing　itself。
They　are；　however；　determinate　properties　in　it　only　by　the　fact　that　they　are　several；　and　maintain
their　distinction　from　one　another。　And；　in　the　third　self…contained；　each　in　and　for　itself；　and　are
indifferent　to　one　another。　It　is；　then；　in　truth　the　thing　itself　which　is　white；　and　also　cubical；　and
also　tart；；　and　so　on；　in　other　words；　the　thing　is　the　〃also〃；　the　general　medium；　wherein　the　many
properties　subsist　externally　to　one　another；　without　touching　or　affecting　one　another；　and　without
canceling　one　another；　and；　so　taken；　the　thing　is　taken　as　what　it　truly　is。　

Now；　on　this　mode　of　perception　arising；　consciousness　is　at　the　same　time　aware　that　it　reflects
itself　also　into　itself；　and　that；　in　perceiving；　the　opposite　moment　to　the　〃also〃　crops　up。　This
moment；　however；　is　the　unity　of　the　thing　with　itself；　a　unity　which　excludes　distinction　from　itself。
It　is　consequently　this　unity　which　consciousness　has　to　take　upon　itself　；　for　the　thing　as　such　is　the
subsistence　of　many　different　and　independent　properties。　Thus　we　say　of　the　thing；　〃it　is　white；
and　also　cubical；　and　also　tart〃；　and　so　on。　But　so　far　as　it　is　white　it　is　not　cubical；　and　so　far　as　it
is　cubical　and　also　white　it　is　not　tart；　and　so　on。　Putting　these　properties　into　a　〃one〃　belongs
solely　to　consciousness；　which；　therefore；　has　to　avoid　letting　them　coincide　and　be　one　（i。e。　one
and　the　same　property）　in　the　thing。　For　that　purpose　it　introduces　the　idea　of　〃in…so…far〃　to　meet
the　difficulty；　and　by　this　means　it　keeps　the　qualities　apart；　and　preserves　the　thing　in　the　sense　of
the　〃also〃。　Quite　rightly　consciousness　at　first　makes　itself　responsible　for　the　oneness〃　in　such　a
way　that　what　was　called　a　property　is　represented　as　being　〃free　matter〃　（materia　libera）。　（3）　In
this　way　the　thing　is　raised　to　the　level　of　a　true　also'　since　it　…thus　becomes　a　collection　of
component　elements　（materials　or　matters）；　and　instead　of　being　a　one〃　becomes　a　mere
enclosure；　a　circumscribing。　

If　we　look　back　on　what　consciousness　formerly　took　upon　itself；　and　now　takes　upon　itself；　what
it　previously　ascribed　to　the　thing；　and　now　ascribes　to　it；　we　see　that　consciousness　alternately
makes　itself；　as　well　as　the　thing；　into　both　a　pure　atomic　many…less　〃one〃；　and　an　〃also〃　resolved
into　independent　constituent　elements　（materials　or　matters）。　Consciousness　thus　finds　through　this
comparison　that　not　only　its　way　of　taking　the　truth　contains　the　diverse　moments　of　apprehension
and　return　upon　itself；　but　that　the　truth　itself；　the　thing；　manifests　itself　in　this　twofold　manner。　Here
we　find；　as　a　result　of　experience；　that　the　thing　exhibits　itself；　in　a　determinate　and　specific
manner；　to　the　consciousness　apprehending　it；　but　at　the　same　time　is　reflected　back　into　itself　out
of　that　manner　of　presenting　itself　to　consciousness；　in　other　words；　the　thing　contains　within　it
opposite　aspects　of　truth；　a　truth　whose　elements　are　in　antithesis　to　one　another。　

Consciousness；　then；　gets　away　also　from　this　second　form　of　perceptual　procedure；　that；　namely；
which　takes　the　thing　as　the　true　selfsame；　and　itself　as　the　reverse；　as　the　factor　that　leaves
sameness　behind　and　goes　back　into　self。　Its　object　is　now　the　entire　process　which　was
previously　shared　between　the　object　and　consciousness。　The　thing　is　a　〃one〃；　reflected　into　self；　it
is　for　itself；　but　it　is　also　for　an　other；　and；　further；　it　is　an　other