phenomenology of mind-第25章

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is　for　itself；　but　it　is　also　for　an　other；　and；　further；　it　is　an　other　for　itself　as　it　is　for　another。　The
thing　is；　hence；　for　itself　and　also　for　another；　a　being　that　has　difference　of　a　twofold　kind。　But　it　is
also　〃one〃。　Its　being　〃one〃；　however；　contradicts　the　diversity　it　has。　Consciousness　would；
consequently；　have　again　to　make　itself　answerable　for　putting　the　diversity　into　the　〃one〃；　and
would　have　to　keep　this　apart　from　the　thing。　It　would　thus　be　compelled　to　say　that　the　thing
〃in…so…far　as〃　it　is　for　itself　is　not　for　another。　But　the　oneness　belongs　to　the　thing　itself；　too；　as
consciousness　has　found　out；　the　thing　is　essentially　reflected　into　self　The　〃also〃；　the　distinction　of
elements　indifferent　to　one　another；　falls　doubtless　within　the　thing　as　well　as　the　〃oneness〃；　but
since　both　are　different；　they　do　not　fall　within　the　same　thing；　but　in　different　things。　The
contradiction　which　is　found　in　the　case　of　the　objective　content　as　a　whole　is　assigned　to　and
shared　by　two　objects。　The　thing　is；　thus；　doubtless　as　it　stands　（an　und　für　sich）　selfsame；　but
this　unity　with　itself　is　disturbed　by　other　things。　In　this　way　the　unity　of　the　thing　is　preserved；　and；
at　the　same　time；　the　otherness　is　preserved　outside　the　thing；　as　well　as　outside　consciousness。　

Now；　although　the　contradiction　in　the　object　is　in　this　way　allotted　to　different　things；　yet　the
isolated　individual　thing　will　still　be　affected　with　distinction。　The　different　things　have　a　subsistence
on　their　own　account　（für　sich）；　and　the　conflict　between　them　takes　place　on　both　sides　in　such　a
way　that　each　is　not　different　from　itself；　but　only　from　the　other。　Each；　however；　is　thereby
characterized　as　a　something　distinctive；　and　contains　in　it　essential　distinction　from　the　others；　but
at　the　same　time　not　in　such　a　way　that　this　is　an　opposition　within　its　being；　on　the　contrary；　it　is
by　itself　a　simple　determinate　characteristic　which　constitutes　its　essential　character；　distinguishing　it
from　others。　As　a　matter　of　fact；　since　the　diversity　lies　in　it；　this　diversity　does　indeed　necessarily
assume　the　form　of　a　real　distinction　of　manifold　qualities　within　it。　But　because　the　determinate
characteristic　gives　the　essence　of　the　thing；　by　which　it　is　distinguished　from　others；　and　has　a
being　all　its　own；　this　further　manifold　constitution　is　something　indifferent。　The　thing　thus　no　doubt
contains　in　its　unity　the　qualifying　〃in…so…far〃　in　two　ways；　which　have；　however；　unequal
significance；　and　by　that　qualification　this　oppositeness　becomes　not　a　real　opposition　on　the　part
of　the　thing　itself；　but…so　far　as　the　thing　comes　into　a　condition　of　opposition　through　its　absolute
distinction　—　this　opposition　belongs　to　the　thing　with　reference　to　an　other　thing　lying　outside　it。
The　further　manifoldness　is　doubtless　necessarily　in　the　thing　too；　and　cannot　be　left　out；　but　it　is
unessential　to　the　thing。　

This　determinate　characteristic；　which　constitutes　the　essential　character　of　the　thing　and
distinguishes　it　from　all　others；　is　now　so　defined　that　thereby　the　thing；　stands　in　opposition　to
others；　but　must　therein　preserve　itself　for　itself　（für　sich）。　It　is；　however；　a　thing；　a　self…existent
〃one〃；　only　so　far　as　it　does　not　stand　in　relation　to　others。　For　in　this　relation；　the　connection　with
another　is　rather　the　point　emphasized；　and　connection　with　another　means　giving　up
self…existence；　means　ceasing　to　have　a　being　on　its　own　account。　It　is　precisely　through　the
absolute　character　and　its　opposition　that　the　thing　relates　itself　to　others；　and　is　essentially　this
process　of　relation；　and　only　this。　The　relation；　however；　is　the　negation　of　its　independence；　and
the　thing　collapses　through　its　own　essential　property。　

The　necessity　of　the　experience　which　consciousness　has　to　go　through　in　finding　that　the　thing　is
destroyed　just　by　the　very　characteristic　which　constitutes　its　essential　nature　and　its　distinctive
existence　on　its　own　account；　may；　as　regards　the　bare　principle　it　implies；　be　shortly　stated　thus。
The　thing　is　set　up　as　having　a　being　of　its　own；　as　existing　for　itself；　or　as　an　absolute　negation　of
all　otherness；　hence　it　is　absolute　negation　merely　relating　itself　to　itself。　But　this　kind　of　negation　is
the　cancelling　and　superseding　of　itself；　or　means　that　it　has　its　essential　reality　in　an　other。　

In　point　of　fact　the　determination　of　the　object；　as　it　（the　object）　has　turned　out；　contains　nothing
else。　It　aims　at　having　an　essential　property；　constituting　its　bare　existence　for　itself；　but　with　this
bare　self…existence　it　means　also　to　embrace　and　contain　diversity；　which　is　to　be　necessary；　but　is
at　the　same　time　not　to　constitute　its　essential　characteristic。　But　this　is　a　distinction　that　only　exists
in　words；　the　nonessential；　which　has　all　the　same　to　be　necessary；　cancels　its　own　meaning；　or　is
what　we　have　just　called　the　negoation　of　itself。　

With　this　the　last　qualifying　〃in…so…far〃；　which　separated　self…existence　and　existence　for　another；
drops　away　altogether。　The　object　is　really　in　one　and　the　same　respect　the　opposite　of　itself…for
itself　〃so　far　as〃　it　is　for　another；　and　for　another　〃so　far　as〃　it　is　for　itself。　It　is　for　itself；　reflected
into　self；　one；　but　all　this　is　asserted　along　with　its　opposite；　with　its　being　for　another；　and　for　that
reason　is　asserted　merely　to　be　superseded。　In　other　words；　this　existence　for　itself　is　as　much
unessential　as　that　which　alone　was　meant　to　be　unessential；　viz。　the　relation　to　another。　

　　3。　The　Transition　to　Unconditioned　Universality　and　the　sphere　of　Understanding

By　this　process　the　object　in　its　pure　characteristics；　in　those　features　which　were　to　constitute　its
essential　nature；　is　superseded；　just　as　the　object　in　its　sensible　mode　of　existence　became
transcended。　From　being　sensible　it　passed　into　being　a　universal；　but　this　universal；　because
derived　from　sense；　is　essentially　conditioned　by　it；　and　hence　is；　in　general；　not　a　genuine
self…identical　universality；　but　one　affected　with　an　opposition。　For　that　reason　this　universality
breaks　up　into　the　extremes　of　singleness　and　universality；　of　the　one　of　the　properties　and　the
〃also〃　of　the　free　constituents　or　matters〃。　These　pure　determinations　appear　to　express　the
essential　nature　itself；　but　they　are　merely　a　self…existence　which　is　fettered　at　the　same　time　with
existence　for　an　other。　Since；　however；　both　essentially　exist　in　a　single　unity；　we　have　before　us
now　unconditioned　absolute　universality；　and　it　is　here　that　consciousness　first　truly　passes　into
the　sphere　of　Understanding；　of　Intelligence。　

Sensible　singleness　thus　disappears　in　the　dialectic　process　of　immediate　certainty；　and　becomes
universality；　but　merely　sensuous　universality。　The　stage　of　〃meaning〃　has　vanished；　and　perceiving
takes　the　object　as　it　inherently　is　in　itself；　or；　put　generally；　as　a　universal。　Singleness；　therefore；
makes　its　appearance　there　as　true　singleness；　as　the　inherent　nature　of　the　〃one〃；　or　as
reflectedness　into　self。　This　is　still；　however；　a　conditioned　self…existence　alongside　which　appears
another　self…existence；　the　universality　opposed　to　singleness　and　conditioned　by　it。　But　these　two
contradictory　extremes　are　not　merely　alongside　one　another；　but　within　one　unity；　or；　what　is　the
same　thing；　the　common　element　of　both；　self…existence；　is　entirely　fettered　to　its　opposite；　i。e。　is；
at　the　same　time；　not　an　existence…for…self。　The　sophistry　of　perception　seeks　to　save　these
moments　from　their　contradiction；　tries　to　keep　them　fixed　by　distinguishing　between　〃aspects〃；　by
using　terms　like　〃also〃　and　〃so　far　as〃；　and　seeks　in　like　manner　to　lay　hold　on　the　truth　by
distinguishing　the　unessential　element　from　an　essential　nature　opposed　thereto。　But　these
expedients；　instead　of　keeping　away　deception　from　the　process　of　apprehension；　prove　rather　to
be　of　no　avail　at　all；　and　the　real　truth；　which　should　be　got　at　through　the　logic　of　the　perceptual
process；　proves　to　be　in　one　and　the　same　〃aspect〃　the　opposite　（of　what　those　expedients　imply）；
and　consequently　to　have　as　its　essential　content　undifferentiated　and　indeterminate　universality。　

These　empty　abstractions　of　〃singleness〃　and　antithetic　〃univerisality〃；　as　also　of　〃essence〃；　that　is
attended　with　a　〃non…essential〃　element；　an　element　which　is　all　the　same　〃necessary〃；　are　powers
the　interplay　of　which　constitutes　perceptual　understanding；　often　called　〃sound　common　sense〃
（Menschenverstand）。　This　〃healthy　common　sense〃；　which　takes　itself　to　be　the　solid　substantial
type　of　conscious　life；　is；　in　its　process　of　perception；　merely　the　sport　of　these　abstractions；　it　is
always　poorest　where　it　means　to　be　richest。　In　that　it　is　tossed　about　by　these　unreal　entities；
bandied　from　one　to　the　other；　and　by　its　sophistry　endeavors　to　affirm　and　bold　fast　alternately
now　one；　then　the　exact　opposite；　it　sets　itself　against　the　truth；　and　imagines　philosophy　has
merely　to　do　with　〃things　of　the　intellect〃　（Gedankendinge）；　merely　manipulates　〃ideas〃。　As　a
matter　of　fact；　philosophy　does　have　to　do　with　them；　too；　and　knows　them　to　be　the　pure
essential　entities；　the；　absolute　powers　and　ultimate　elements。　But　in　doing　so；　philosophy　knows
them　at　the　same　time　in　their　determinate　and　specific　constitution；　and　is；　therefore；　master　over
them；　while　that　perceptual　understanding　takes　them　for　the　real　truth；　and　is　led　by　them　from
one　mistake　to　another。　It　does　not　get　the　length　of　being；　aware　that　there　are　such　simple
essentialities　operating　within　it　and　dominating　its　activity；　it　thinks　it　has　always　to　do　with　quite
solid　material　and　content；　just　as　sense…certainty　is　unaware　that　its　essence　is　the　empty
abstraction　of　pure　being。　But　in　point　of　fact　it　is　these　essential　elements　in　virtue　of　which
perceptual　understanding　makes　its　way　hither　and　thither　through　every　kind　of　material　and
content；　they　are　its　principle　of　coherence　and　control　over　its　varied　material；　they　alone　are
what　constitutes　for　consciousness　the　essence　of　sensuous　things；　what　determines　their　relations
to　consciousness；　and　they　are　that　in　the　medium　of　which　the　process　of　perceiving；　with　the
truth　it　contains；　runs　its　course。　The　course　of　this　process；　a　perpetual　alternate　determining　of
the　truth　and　superseding　of　this　determination；　constitutes；　properly　speaking；　the　constant
everyday　life　and　activity　of　perceptual　intelligence；　of　the　consciousness　that　thinks　it　lives　and
moves　in　the　truth。　In　that　process　it　advances；　without　halt　or　stay；　till　the　final　result　is　reached；
when　these　essential　ultimate　elements　or　determinations　are　all　alike　superseded；　but　in　each
particular　moment　it　is　merely　conscious　of　one　given　characteristic　as　the　truth；　and　then；　again；　of
the　opposite。　It　no　doubt　suspects　their　unessentiality；　and；　to　save　them　from　the　impending
danger；　it　takes　to　the　sophistry　of　now　asserting　to　be　true　what　it　had　itself　just　affirmed　to　be　not
true。　What　the　nature　of　these　untrue　entities　really　wants　to　force　this　understanding　to　do…viz。　to
bring　together　and　thereby　canc