phenomenology of mind-第27章

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unfolded　and　expressed　in　independent　constituent　elements；　would　at　the　same　time　have　no
being　at　all　if　they　had　no　subsistence；　i。e。；　force　would　have　no　being　if　it　did　not　really　exist　in
these　opposite　ways。　But　to　exist　in　this　way　as　opposite　aspects　means　nothing　else　than　that　both
moments　are　themselves　at　the　same　time　independent。　It　is　this　process　we；　have　now　to　deal
with　—　the　process　by　which　both　moments　get　themselves　fixed　as　independent　and　then　cancel
their　independence　again。

Looked　at　broadly；　it　is　manifest　that　this　process　nothing　else　than　the　process　of　perceiving；
where　the　aspects；　both　percipient　and　content　perceived；　are　at　once　inseparably　united　as
regards　the　process　of　grasping　the　truth；　and　yet；　by　that　very　fact；　each　aspect　is　at　the　same
time　reflected　into　itself；　is　something　on　its　own　account。　In　the　present　case　these　two　aspects
are　elements　or　moments　of　force；　they　subsist　within　one　unity；　just　as　much　as　this　unity；　which
appears　as　the　middle　term　for　the　distinct　and　independent　extremes；　always　gets　broken　up　into
these　very　extremes；　which　only　are　through　this　taking　place。　Thus　the　process；　which　formerly
took　the　shape　of　the　self…negation　of　contradictory　conceptions；　here　assumes　objective　form；
and　is　a　movement　of　force；　the　result　of　which　is　to　bring　out　the　〃unconditioned　universal〃；　as
something　which　is　not　objective　—　which　is　the　inner　（unperceived）　being　of　things。

Force；　as　thus　determined；　since　it　is　taken　as　force；　or　as　reflected　into　itself；　is　the　one　side　of　its
notion　and　meaning；：　but　a　substantiated　extreme；　and；　moreover；　the　extreme　established　with　the
specific　character　of　oneness。　In　virtue　of　this；　the　subsistence　of　the　differentiated　elements　falls
outside　it；　and　is　something　other　than　it。　Since　of　necessity　it　has；　to　be　this　subsistence；　i。e。；　to
express；　externalize　itself；　its　expression　takes　the　form　that　the　other　approaches　it　and　incites　it。
But；　in　point　of　fact；　since　it　must　necessarily　express　itself；　it　has　within　itself　this　other；　which　to
begin　with　took　up　a　position　as　something　outside　it。　We　must　withdraw　from　the　position　which
sets　up　force　as　a　one；　and　its　essence　—　self…expressions　—　an　other　approaching　it　from　outside。
Force　is　rather　itself　this　universal　medium　for　the　subsistence　of　the　moments　as　differentiated
elements；　or；　in　other　words；　it　has　expressed　or　externalized　itself；　and　what　was　to　be　something
outside　it　attracting　or　inciting　it　is　really　force　itself。　It　thus　exists　now　as　the　medium　of　the
differentiated　elements　which　are　evolved。　But　all　the　same　it　is　in　its　very　nature　one　and　single；
and　has　essentially　the　form　of　being　that　in　which　these　subsisting　elements　are　superseded。　This
oneness　is　in　consequence　now　something　other　than；　external　to；　force；　since　force　takes　its　place
as　the　medium　for　the　elements　to　exist　in；　and　force　therefore　has　this　its　essential　being　outside
itself。　Since；　however；　it　must　of　necessity　be　this　essential　nature；　which　as　yet　it　is　not　affirmed　to
be；　this　other　comes　forward　soliciting　or　inciting　it　to　reflect　into　self；　to　turn　this　pseudo…external
factor　into　an　aspect　of　itself；　in　other　words；　this　other　cancels　its　external　expression。　In　point　of
fact；　however；　it　is　force　itself　that　is　thus　reflected　into　self；　that　is　the　sublation　of　the　external
expression。　The　oneness　vanishes　as　it　appeared；　viz。　as　something　external；　force　is　that　very
other；　is　force　thrust　back　into　itself。

What　took　the　character　of　an　external　other；　and　incited　force　at　once　to　expression　and　to　return
into　self；　turns　out　directly　to　be　itself　force：　for　the　other　shows　itself　to　be　universal　medium　as
well　as　one　and　single；　and　shows　this　in　such　a　way　that　each　of　the　forms　assumed　appears　at　the
same　time　to　be　merely　a　vanishing　moment。　Consequently　force；　in　that　there　is　an　other　for　it；
and　it　is　for　an　other；　has　as　a　whole　not　yet　developed　its　complete　meaning。　There　are　two
forces　present　at　the　same　time；　the　notion　of　both　is　no　doubt　the　same　notion；　but　it　has　passed
out　of　its　unity　into　duality。　Instead　of　the　opposition　continuing　to　be　entirely　and　essentially　a
mere　moment；　it　appears　to　have　escaped　from　the　control　of　the　unity　and　to　have　become；
owing　to　this　diremption；　two　quite　independent　forces。　We　have　now　to　see　more　precisely　what
sort　of　situation　this　independence。　introduces。

To　begin　with；　the　second　force　stands　towards　the　force　incited　in　the　character　of　inciting　force；
and；　moreover；　with　respect　to　its　content；　plays　the　part　of　universal　medium。　But　since　that
second　force　consists　essentially　in　an　alternation　of　these　two　moments　and　is　itself　force；　it　is
likewise；　in　point　of　fact；　universal　medium　only　then　when　it　is　incited　or　solicited　to　being　so；　and
in　the　same　way；　too；　it　is　negative　unity；　or　incites　and　leads　to　the　retraction　of　force；　only　by
being　incited　thereto。　As　a　result；　this　distinction；　which　took　place　between　one　force　regarded　as
inciting　and　the　other　as　incited；　turns　also　into　one　and　the　same　reciprocal　interchange　of
characteristics。

The　interplay　of　the　two　forces　in　this　way　arises　from　and　consists　in　the　two　being　thus
determined　with　opposite　characteristics；　in　their　being　for　one　another　in　virtue　of　this
determination　and　in　the　complete　and　exchange　of　their　characteristics　—　a　transition　direct　from
one　to　the　other；　whereby　alone　these　determinations；　in　which　the　forces　seem　to　appear
independently；　have　being。　For　example；　the　inciting　force　is　set　up　as　universal　medium；　and；　on
the　other　hand；　the　force　incited　as　a　force　repressed。　But　the　former　is　universal　medium　just　by
the　very　fact　of　the　latter　being　repressed：　that　is　to　say；　this　latter　is　really　what　incites　the　former；
and　makes　it　the　medium　it　claims　to　be。　The　former　gets　the　character　it　has　only　through　the
other；　and　is　an　inciting　force　only　so　far　as　it　is　incited　by　the　latter　to　be　so。　And　it　loses　just　as
readily　this　character　given　to　it；　for　this　character　passes；　or　rather　has　already　passed；　into　the
character　of　the　other。　The　former；　acting　in　an　external　way；　takes　the　part　of　universal　medium；
but　only　by　its　having　been　incited　by　the　other　force　to　do　so。　This　means；　however；　that　the　latter
gives　it　that　position；　and　is　really　itself　essentially　universal　medium：　it　gives　the　inciting　agency
this　character　just　because　this　other　character　is　essentially　its　own；　i。e。　because　it　is　really　its　own
self。

To　complete　our　insight　into　the　principle　of　this　process；　we　may　notice；　further；　that　the
distinctions　themselves　reveal　distinction　in　a　twofold　manner。　They　are；　on　the　one　hand；
distinctions　of　content；　since　one　extreme　is　force　reflected　into　itself；　while　the　other　is　a　medium
for　the　constituent　elements　involved：　on　the　other　hand；　they　appear　as　distinctions　of　form；　since
one　incites　and　the　other　is　incited；　the　former　being　active；　the　latter　passive。　As　regards　the
distinction　of　content；　they　are　in　fact　distinct；；　or　distinct　for　us　＇who　are　analysing　the　process＇；
as　regards　distinction　of　form；　however；　they　are　independent；　in　their　relation　parting　asunder　of
themselves；　and　standing　opposed。　In　the　perception　of　the　movement　of　force；　consciousness
becomes　aware　that　the　extremes；　in　both　these　aspects；　are　nothing　per　se；　that　rather　these
sides；　in　which　their　distinction　of　nature　was　meant　to　consist；　are　merely　vanishing　moments；　an
immediate　transition　of　each　into　its　opposite。　For　us；　however　＇who　are　analysing　the　process＇；　it
was　also　true；　as　stated　above；　that　per　se　the　distinctions；　qua　distinctions　of　content　and　form；
vanished：　and　on　the　side　of　form；　the　active；　inciting；　or　independent　factor　was　in　its　very　nature
the　same　as　what；　from　the　side　of　content；　was　presented　as　repressed　force；　force　driven　back
into　itself；　the　passive；　incited；　or　related　factor　was；　from　the　side　of　form；　the　same　as　what；　from
the　side　of　content；　took　shape　as　universal　medium　for　the　many　constituent　elements。

From　this　we　see　that　the　notion　of　force　becomes　actual　when　resolved　into　two　forces；　and　we
see　too　how　it；　comes　to　be　so。　These　two　forces　exist　as　independent　entities：　but　their　existence
lies　in　a　movement　each　towards　each；　of　such　a　kind　that　in　order　to　be；　each　has　in　reality　to　get
its　position　purely　through　the　other；　that　is　to　say；　their　being　has　purely　the　significance　of
disappearance。　They　are　not　like　extremes　that　keep　to　themselves　something　positively　fixed；　and
merely　transmit　an　external　property　to　one　another　through　their　common　medium　and　by　external
contact：　they　are　what　they　are　solely　in　this　medium　and　in　their　contact　with　each　other。　We　have
there　immediately　both　force　as　it　is　independently；　force　repressed　within　itself；　and　also　its
expression；　force　inciting　and　force　being　incited。　These　moments　are　thus　not　allotted　to　two
independent　extremes；　offering　each　other　only　an　opposite　pole：　rather　their　true　nature　consists
simply　in　each　being　solely　through　the　other；　and　in　each　ceasing　eo　ipso　to　be　what　it　thus　is
through　the　other；　since　it　is　the　other。　They　have　thus；　in　point　of　fact；　no　substances　of　their　own
which　could　support　and　maintain　them。　The　notion　of　force　rather　maintains　itself　as　the　essence　in
its　very　actuality：　force　when　actual　exists　wholly　and　only　in　its　expression；　and　this；　at　the　same
time；　is　nothing　else　than　a　process　of　cancelling　itself。　This　actual　force；　when　represented　as
detached　from　its　expression　and　existing　by　itself；　is　force　driven　back　into　itself；　but　this　feature　is
itself；　in　point　of　fact；　as　appears　from　the　foregoing；　merely　a　moment　in　the　expression　of　force。
The　true　nature　of　force　thus　remains　merely　the　thought　or　idea　of　force；　the　moments　in　its
realization；　its　substantial　independence　and　its　process；　rush；　without　let　or　hindrance；　together
into　one　single　undivided　unity；　a　unity　which　is　not　force　withdrawn　into　itself　（for　this　is　merely
one　of　those　moments）；　but　is　its　notion　qua　notion。　The　realization　of　force　is；　then；　at　the　same
time　dissipation　or　loss　of　reality；　it　has　thereby　become　something　quite　different；　viz。　this
universality；　which　understanding　knows　from　the　start　or　immediately　to　be　its　essential　nature；
and　which　shows　itself；　too；　to　be　the　essence　of　it　in　what　is　supposed　to　be　its　reality；　in　the
actual　substances。

So　far　as　we　look　on　the　first　universal　as　the　notion　of　understanding；　where　force　does　not　yet
exist　for　itself；　the　second　is　now　its　essential　reality；　as　it　is　revealed　in　and　for　itself。　Or；
conversely；　if　we　look　on　the　first　universal　as　the　immediate；　which　should　be　an　actual　object　for
consciousness；　then　this　second　has　the　characteristic　of　being　the　negative　of　sensuously　objective
force：　it　is　force；　in　the　form　in　which；　in　its　true　being；　force　exists　merely　as　object　for
understanding。　The　first　would　be　force　withdrawn　into　itself；　i。e。；　force　as　substance；　the　second；
however；　is　the　inner　being　of　things　qua　inner；　which　is　one　and　the　same　with　the　notion　qua