phenomenology of mind-第26章

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true。　What　the　nature　of　these　untrue　entities　really　wants　to　force　this　understanding　to　do…viz。　to
bring　together　and　thereby　cancel　and　transcend　the　ideas　about　that　〃universality〃　and
〃singleness〃；　about　that　〃'essentiality〃　which　is　necessarily　connected　with　an　〃unessentiality〃　and
about　an　〃unessential〃　that　is　yet　〃necessary〃　—　understanding　〃　strives　to　resist　by　leaning　for
support　on　the　so　qualifying　terms　〃in…so…far〃；　〃a　difference　of　aspect〃；　or　by　making　itself
answerable　for　one　idea　in　order　to　keep　the　other　separate　and　preserve　it　as　the　true　one。　But
the　very　nature　of　these　abstractions　brings　them　together　as　they　are　and　of　their　own　accord。
〃Sound　common　sense〃　is　the　prey　of　these　abstractions；　they　carry　understanding　round　in　their
whirling　circle。　When　understanding　tries　to　give　them　truth　by　at　one　time　taking　their　untruth　upon
itself；　while　at　another　it　calls　their　deceptiveness　a　mere　appearance　due　to　the　uncertainty　and
unreliability　of　things；　and　separates　the　essential　from　an　element　which　is　necessary　to　them；　and
yet　is　to　be　unessential；　holding　the　former　to　be　their　truth　as　against　the　latter：　—　when
understanding　takes　this　line；　it　does　not　secure　them　their　truth；　but　convicts　itself　of　untruth。　



　　　　　　　　　　　　　　　　　　　　　



1。　Cp。　Wissenschaft　der　Logik；　Buch　2；　Absch。　2；　Kap。　1。　Das　Ding　und　seine　Eigenschaften；
etc。　

2。　This　expression　refers　to　the　distinction　already　made　in　the　Introduction；　between　the　point　of
view　of　the　Phenomenology　and　that　of　the　actual　consciousness　whose　procedure　is　being
analysed　in　the　Phenomenology。　That　is　〃for　us〃　which　we　（i。e。　the　philosophical　〃we〃）　are　aware
of　by　way　of　anticipation；　but　which　has　not　yet　been　evolved　objectively　and　explicity；　it　is
intelligible；　but　not　yet　intellectually　realized。　That　is　〃in　itself〃　（an　sich）；　which　is　implicit；　inherent；
or　potential；　and　hence　not　yet　explicitly　developed。　The　terms　〃for　us〃　and　〃in　itself〃　are　thus
strictly　alternative：　the　former　looks　at　the　matter　from　the　point　of　view　of　the　philosophical
subject；　the　latter　from　the　point　of　view　of　the　object　discussed　by　the　philosopher。　The　implicit
nature　of　the　object　can　only　be　〃for　us〃　who　are　thinking　about　the　object：　and　what　we　have　in
mind　can　only　be　implicitly　true　of　the　object。　The　alternative　disappears　when　the　explicit　nature
of　the　object　is　what　〃we〃　explicitly　take　the　object　to　be。　

3。　An　expression　drawn　from　the　physics　of　Hegel's　day。　




III。　Force　and　the　Understanding　—
　　　　　　　　　The　World　of　Appearance　and　the　Supersensible　World　（1）

Consciousness　has　found　〃seeing〃　and　〃hearing〃；　etc。；　pass　away　in　the　dialectic　process　of
sense…experience；　and　has；　at　the　stage　of　perception；　arrived　at　thoughts　which；　however；　it
brings　together　in　the　first　instance　in　the　unconditioned　universal。　This　unconditioned　element；
again；　if　it　were　taken　as　inert　essence　bare　and　simple；　would　itself　be　nothing　else　than　the
one…sided　extreme　of　self…existence　（Fürsichseyn）；　for　the　non…essential　would　then　stand　over
against　it。　But　if　thus　related　to　the　latter；　it　would　be　itself　unessential；　and　consciousness　would
not　have　got　disentangled　from　the　deceptions　of　perception；　whereas　this　universal　has　proved　to
be　one　which　has　passed　out　of　such　conditioned　separate　existence　and　returned　into　itself。

This　unconditioned　universal；　which　henceforward　is　the　true　object　of　consciousness；　is　still
object　of　consciousness；　consciousness　has　not　yet　grasped　its　principle；　or　notion；　qua　notion。
There　is　an　essential　distinction　between　the　two　which　must　be　drawn。　On　the　one　hand；
consciousness　is　aware　that　the　object　has　passed　from　its　relation　to　an　other　back　into　itself；　and
thereby　become　inherently　and　implicitly　（an　sich）　notion；　but；　on　the　other　hand；　consciousness　is
not　yet　the　notion　explicitly　or　for　itself；　and　consequently　it　does　not　know　itself　in　that　reflected
object。　We　（who　are　analysing　experience）　found　this　object　arise　through　the　process　of
consciousness　in　such　a　way　that　consciousness　is　implicated　and　involved　in　the　development　of
the　object；　and　the　reflection　is　the　same　on　both　sides；　i。e。　there　is　only　one　reflection。　But
because　in　this　movement　consciousness　had　as　its　content　merely　the　objective　entity；　and　not
consciousness　as　such；　the　result　has　to　be　given　an　objective　significance　for　consciousness；
consciousness；　however；　still　withdrawing　from　what　has　arisen；　so　that　the　latter　in　objective　form
is　the　essential　reality　to　consciousness。

Understanding　has；　indeed；　eo　ipso；　done　away　with　its　own　untruth　and　the　untruth　in　its　object。
What　has　thereby　come　to　view　is　the　notion　of　the　truth　as　implicit　inherent　truth；　which　is　not　yet
notion；　or　lacks　a　consciously　explicit　existence　for　itself　（Fürsichseyn）；　and　is　something　which
understanding　allows　to　have　its　way　without　knowing　itself　in　it。　It　pursues　its　own　nature　by　itself；
so　that　consciousness　has　no　share　in　its　process　of　free　realization；　but　merely　looks　on　and
apprehends　that　realization　as　a　naked　fact。　It　is；　consequently；　our　business　in　the　first　instance　to
step　into　its　place　and　be　the　notion；　which　works　up　into　shape　what　is　contained　in　the　result。
With　this　complete　formation　of　the　object；　which　is　presented　to　consciousness　as　a　bare　existent
fact　（ein　Seyendes）；　mere　implicit　awareness　then　first　becomes　to　itself　conceptual　consciousness；
conscious　comprehension。

The　result　arrived　at　was　the　unconditioned　universal；　in　the　first　instance　in　the　negative　and
abstract　sense　that　consciousness　negated　its　one…sided　notions　and　abstracted　them：　it
surrendered　them。　This　result；　however；　has　inherently　a　positive　significance；　it　has　established　the
unity　of　existence…for…self；　and　existence…for…another；　in　other　words；　absolute　opposites　are
immediately　posited　as　one　and　the　same　reality。　At　first　this　seems　to　affect　merely　the　formal
relation　of　the　moments　to　one　another。　But　to　be　for…self　and　to　be　for…another　constitutes　the
content　itself　as　well；　because　the　opposition；　looked　at　truly；　can　have　no　other　nature　than　what
has　come　about　in　the　result　—　viz。　that　the　content；　taken　in　perception　for　truth；　belongs；　in　point
of　fact；　solely　to　the　form；　and　is　dissipated　into　its　unity。　This　content　is　at　the　same　time　universal；
there　can　be　no　other　content　which　by　its　peculiar　constitution　would　refuse　to　return　into　this
unconditioned　universality。　Such　a　content　would　be　some　specific　way　or　other　of　being　for…itself
and　taking　up　a　relation　to　something　else。　But　to　be　in　general　for…self　and　to　stand　in　relation　to
something　else　constitutes　the　very　nature　and　meaning　of　that　whose　truth　lies　in　being
unconditionally　universal；　and　the　result　is　through　and　through　universal。

Since；　however；　this　unconditioned　universal　is　ail　object　for　consciousness；　the　distinction　of　form
and　content　makes　its　appearance　within　it：　and；　in　the　shape　of　content；　the　moments　have　the
aspect　in　which　they　were　first　presented　—　that　of　being　on　one　side　a　universal　medium　of　many
substantial　elements；　and；　on　the　other；　a　unit　reflected　into　self；　where　their　substantial
independence　is　overthrown　and　done　away　with。　The　former　dissolves　the　independence　of　the
thing；　is　the　condition　of　passivity　which　consists　in　being　something　for　something　else；　the　latter　is
its　individual　subsistence；　its　being　something　on　its　own　account　（für　sich）。　We　have　to　see　what
shape　these　moments　take　in　the　unconditioned　universal　which　is　their　essential　nature。　It　is
obvious　at　the　outset　that　by　existing　only　in　this　universal　they　do　not　at　all　lie　any　longer　apart
from　one　another；　but　rather　are　in　themselves　essentially　self…cancelling　aspects；　and　what　is
established　is　only　their　transition　into　one　another。

　　　　　　　　　　　　　　　　　　　　　　　　1。　Force　and　the　play　of　Forces

One　moment；　then；　appears　as　universal　medium；　or　as　the　subsistence　of　independent
constituents；　as　the　reality　that　has　stepped　aside。　The　independence　of　these　constituent　elements；
however；　is　nothing　else　than　this　medium；　i。e。　this　universal　is　simply　and　entirely　the　plurality　of
such　diverse　universals。　That　the　universal　is　per　se　in　undivided　unity　with　this　plurality　means；
however；　that　these　elements　are　each　where　the　other　is；　they　mutually　permeate　one　another　—
without　touching　one　another；　because；　conversely；　the　manifold　diversity　is　equally　independent。
Along　with　that；　too；　goes　the　fact　that　they　are　absolutely　pervious　and　porous；　or　are　cancelled
and　superseded。　To　be　thus　superseded；　again；　or　the　reduction　of　this　diversity　to　bare　and
simple　self…existence；　is　nothing　else　than　the　medium　itself；　and　this　is　the　independence　of　the
different　elements。　In　other　words；　the　elements　set　up　as　independent　pass　directly　over　into　their
unity；　and　their　unity　directly　into　its　explicit　diversity；　and　the　latter　back　once　again　into　the
reduction　to　unity。　This　process　is　what　is　called　Force。　One　of　its　moments；　where　force　takes
the　form　of　a　dispersion　of　the　independent　elements　each　with　a　being　of　its　own；　is　the
Expression　of　Force；　when；　however；　force　takes　the　form　of　that　wherein　they　disappear　and
vanish；　it　is　Force　proper；　force　withdrawn　from　expressing　itself　and　driven　back　into　itself。　But
in　the　first　place　force　driven　back　into　itself　must　express　itself　；　and；　secondly；　in　that　expression
it　is　still　force　existing　within　itself；　as　much　as　in　thus　being　within　itself　it　is　expression。

When　we　thus　keep　both　moments　in　this　immediate　unity；　it　is　Understanding；　to　which　the
conception　of　force　belongs；　that　is；　properly　speaking；　the　principle　which　carries　the　different
moments　qua　different。　For　per　se　they　are　not　to　be　different；　the　distinction　consequently　exists
only　in　thought。　Stated　otherwise；　only　the　mere　conception　of　force　has　been　put　forward　in　the
above；　not　its　realization。　In　point　of　fact；　however；　force　is　the　unconditioned　universal；　which　is　in
itself　just　what　it　is　for　something　else；　or　which　holds　difference　within　itself　—　for　difference　is
nothing　else　than　existence…for…an…other。　Hence　for　force　to　be　what　it　truly　is；　it　has　to　be
completely　set　free　from　thought；　and　put　forward　as　the　substantial　reality　of　these　differences；
that　is；　first　the　substance　qua　the　entire　force　remaining　essentially　self…contained　（an　und　für
sich）；　and　then　its　differences　as　substantial　entities；　or　as　moments　subsisting　each　on　its　own
account。　Force　as　such；　force　as　driven　back　within　itself；　is　in　this　way　by　itself　an　excluding　unit；
for　which　the　unfolding　of　the　elements　or　differences　is　another　thing　subsisting　separately；　and
thus　there　are　set　up　two　sides；　distinct　and　independent。　But　force　is　also　the　whole；　or　it　remains
what；　in　its　very　conception；　it　is；　that　is　to　say；　these　differences　remain　mere　forms；　superficial
vanishing　〃moments〃。　The　differences　between　force　proper；　withdrawn　into　itself；　and　force
unfolded　and　expressed　in　independent　constituent　elements；　would　at　the　same　time　have　no
being　at　all　if　they　had　no　subsistence；