phenomenology of mind-第28章

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however；　is　the　inner　being　of　things　qua　inner；　which　is　one　and　the　same　with　the　notion　qua
notion。

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　2。　The　Inner　Realm

This　true　being　of　things　has　here　the　characteristic　that　it　does　not　exist　immediately　for
consciousness；　rather；　consciousness　takes　up　a　mediated　relation　to　the　inner；　in　the　form　of
understanding　it　looks　through　the　intervening　play　of　forces　into　the　real　and　true　background　of
things。　The　middle　term　combining　the　two　extremes；　understanding　and　the　inner　of　things；　is　the
explicitly　evolved　being　of　force；　which　is　now　and　henceforth　a　vanishing　process　for
understanding　itself。　Hence　it　is　called　Appearance　（Erscheinung）；　for　being　which　is　per　se
straightway　non…being　we　call　a　show；　a　semblance　（Schein）。　It　is；　however；　not　merely　a　show；
but　appearance；　a　totality　of　seeming　（Schein）。　This　totality　as　totality　or　universal　is　what　makes
up　the　inner　world；　the　play　of　forces　in　the　sense　of　its　reflection　into　itself。　There　consciousness
has　before　itself　in　objective　form　the　things　of　perception　as　they　truly　are；　i。e。　as　moments
turning；　without　halt　or　separate　subsistence；　directly　into　their　opposite；　the　〃one〃　changing
immediately　into　the　universal；　the　essential　becoming　at　once　something　unessential；　and　vice
versa。　This　play　of　forces　is　consequently　the　development　of　the　negative；　but　its　true　nature　is　the
positive　element；　viz。　the　universal；　the　implicit　object；　the　object　existing　per　se。

The　being　of　this　object　for　consciousness　is　mediated　through　the　movement　of　appearance；　by
which　the　content　of　perception　and　the　sensuous　objective　world　as　a　whole；　get　merely　negative
significance。　There　consciousness　is　turned　back　upon　itself　as　the　truth；　but；　being　consciousness；
it　again　makes　this　truth　into　an　inner　being　of　the　object；　and　distinguishes　this　reflection　of　things
from　its　own　reflection　into　self：　just　as　the　mediating　process　likewise　is　for　it　still　an　objective
process。　This　inner　nature　is　therefore　for　it　an　extreme　placed　over　against　it。　But　it　is　on　that
account　the　truth　for　it；　because　therein；　as　in　something　essentially　real；　it　possesses　at　the　same
time　the　certainty　of　its　own　self；　the　moment　of　its　own　self…existence。　But　it　is　not　yet　conscious
of　this　basis　＇its　self…existence＇；　for　the　independence；　its　being　on　its　own　account；　which　should
have　the　inner　world　within　it；　would　be　nothing　else　than　the　negative　process。　This　negative
process；　however；　is　for　consciousness　still　objective　vanishing　appearance；　and　not　yet　its　own
proper　self…existence　（Fürsichseyn）。　Hence　the；　inner　is　no　doubt　taken　to　be　notion。；　but
consciousness　does　yet　know　the　nature　of　the　notion。

　　　　　　　　　　　　　　　　　　　　　　　　　　（a）　The　Supersensible　World
　　　　　　　　　　　　　　　　　　　　　（1）　The　Inner　；　Appearance　；　Understanding

Within　this　inner　truth；　this　absolute　universal　which　has　got　rid　of　the　opposition　between　universal
and　particular；　and　become　the　object　of　understanding；　is　a　supersensible　world　which　henceforth
opens　up　as　the　true　world；　lying　beyond　the　sensuous　world　which　is　the　world　of　appearance。
Away　remote　from　the　changing　vanishing　present　（Diesseits）　lies　the　permanent　beyond
（Jenseits）：　an　immanent　inherent　reality　（ein　Ansich）；　which　is　the　first　and　therefore　imperfect
manifestation　of　Reason；　i。e。　it　is　merely　the　pure　element　where　the　truth　finds　its　abode　and　its
essential　being。

Our　object　henceforward　has　thus　the　form　of　a　syllogistic　inference　（Schluss）；　whose　extremes
are　the　inner　being　of　things　and　understanding；　and　its　middle　term　the　sphere　of　appearance。　The
course　of　this　inferential　process；　however；　furnishes　the　further　characterization　of　what
understanding　detects　in　the。　inner　world　by　the　aid　of　the　middle　term；　and　gives　rise　to　the
experience　understanding　goes　through　regarding　this　relation　of　the　terms　when　joined　and　united
together。

The　inner　world　is　so　far　for　consciousness　a　bare　and　simple　beyond；　because　consciousness
does　not　as　yet　find　itself　in　it。　It　is　empty；　for　it　is　the　nothingness　of　appearance；　and　positively　the
naked　universal。

This　type　of　inwardness　suits　those　who　say　that　the　inner　being　of　things　cannot　be　known；　（2）　but
the　reason　for　the　position　would　have　to　be　taken　in　some　other　sense。　Certainly　there　is　no
knowledge　to　be　had　of　this　inner　world；　as　we　have　it　here；　not；　however；　owing　to　reason　being
too　short…sighted；　or　limited；　or　whatever　you　care　to　call　it　（on　this　point　there　is　as　yet　nothing
known　at　this　stage；　we　have　not　gone　deep　enough　for　that　yet）；　but　on　account　simply　of　the
nature　of　the　case；　because　in　the　void　there　is　nothing　known；　or；　putting　it　from　the　point　of　view
of　the　other　side；　because　its　very　characteristic　lies　in　being　beyond　consciousness。

　　　　　　　　　　　　　　　　　　　　　　（2）　The　Supersensible　as　an　Appearance　

The　result　is；　of　course；　the　same　if　you　place　a　blind　man　amid　the　wealth　of　the　supersensible
world　（if　it　has　a　wealth；　whether　this　be　a　content　peculiarly　its　own；　or　whether　consciousness
itself　be　this　content）；　and　if　you　place　one　with　sight　in　absolute　darkness；　or；　if　you　like；　in　pure
light；　supposing　the　supersensible　world　to　be　this。　The　seeing　man　sees　in　that　pure　light　as　little　as
in　absolute　darkness；　and　just　as　much　as　the　blind　man　in　the　ample　wealth　which　lay　before　him。
If　there　were　nothing　more　to　be　done　with　the　inner　sphere　and　with　our　being　bound　up　along
with　it　by　means　of　the　world　of　appearance；　then　there　would　be　nothing　left　but　to　stop　at　the
phenomenal　world；　i。e。　take　something　for　truth　about　which　we　know　that　it　is　not　true。　Or　in
order　that　there　may　be　something　in　this　empty　void　—　which；　while　it　originally　came　about　as　a
state　devoid　of　objective；　things；　has；　however；　since　it　is　emptiness　pure　and　simple；　to　be　taken
to　be　also　devoid　of　all　mental　relations　and　distinctions　of　consciousness　qua　consciousness　—　in
order　that　in　this　complete　vacuity；　which　is　even　called　the　holy　of　holies；　the　inner　sanctuary；
there　may　yet　be　something；　we　should　be　driven　to　fill　it　up　with　dreamings；　appearances；
produced　by　consciousness　itself。　It　would　have　to　be　content　with　being　treated　so　badly；　for　it
would　not　deserve　anything　better；　since　even　dreams　are　something　better　than　its　own　barren
emptiness。

The　inner　world；　or　the　supersensible　beyond；　has；　however；　arisen：　it　comes　to　us　out　of　the
sphere　of　appearance；　and　the　latter　is　its　mediating　agency：　in　other　words；　appearance　is　its
essential　nature　and；　in　point　of　fact；　its　filling。　The　supersensible　is　the　established　truth　of　the
sensible　and　perceptual。　The　truth　of　the　sensible　and　the　perceptual　lies；　however；　in　being
appearance。　The　supersensible　is　then　appearance　qua　appearance。　We　distort　the　proper
meaning　of　this；　if　we　take　it　to　mean　that　the　supersensible　is　therefore　the　sensible　world；　or　the
world　as　it　is　for　immediate　sense…certainty；　and　perception。　For；　on　the　contrary；　appearance　is
just　not　the　world　of　sense…knowledge　and　perception　as　positively　being；　but　this　world　as
superseded　or　established　in　truth　as　an　inner　world。　It　is　often　said　that　the　supersensible　is　not
appearance；　but　by　appearance　is　thereby　meant　not　appearance；　but　rather　the　sensible　world
taken　as　itself　real　actuality。

Understanding；　which　is　our　object　here；　finds　itself　in　this　position；　that；　for　it；　the　inner　world　has
come　about　to　begin　with；　only　as　the　implicit　inherent　being；　universal　and　still　without　a　filling。　The
play　of　forces　has　simply　and　solely　this　negative　significance　of　not　being　something　per　se；　and　its
only　positive　significance　is　that　of　being　the　mediating　agency；　but　outside　understanding。　The
relation　of　understanding　to　the　inner　world　through　mediation　is；　however；　its　own　process；　by
which　the　inner　world　will　be　found　to　receive　fullness　of　content。

　　　　　　　　　　　　　　　　　　　　　　（3）　Law　as　the　True　nature　of　Appearance　

The　play　of　forces　is　what　understanding　has　directly　to　do　with；　but　the　real　truth　for　it　is　the　inner
world　bare　and　simple。　The　movement　of　force　is　consequently　the　truth　only　by　being　in　like
manner　something　simple。　Regarding　this　play　of　forces；　however；　we　saw　that　its　peculiarity　lay　in
this；　that　the　force　which　is　awakened　into　activity　by　another　force　is　just　on　that　account　the
inciting　agency　for　this　other　force；　which　thereby　itself　only　then　becomes　an　inciting　force。　We
have　here　in　this　way　merely　direct　and　immediate　interchange　or　complete　exchange　of　the
characteristic　which　constitutes　the　sole　content　of　what　comes　before　us；　viz。　the　fact　of　being
either　universal　medium　or　negative　unity。　It　ceases　immediately　on　its　entrance　in　determinate　form
to　be　what　it　was　on　entering：　it　awakens　or　incites；　by　its　appearance　in　determinate　shape；　the
other　side；　which　thereby　gives　itself　expression；　i。e。　the　latter　is　now　directly　what　the　first　was　to
be。　Each　of　these　two　sides；　the　relation　of　inciting　and　the　relation　of　the　opposed　determinate
content；　is　on　its　own　account　an　absolute　process　of　permutation　and　transposition。　But　these　two
relations　are　again　themselves　one　and　the　same；　and　the　formal　distinction　of　being　incited　and　of
inciting　to　activity　is　the　same　as　the　distinction　of　content；　i。e。　the　distinction　between　the　incited
factor　as　such；　viz。　the　passive　medium；　on　the　one　side；　and　the　inciting　factor；　viz。　the　active
medium；　the　negative　unity；　or　the　〃one〃　on　the　other　side。　In　this　way　there　disappears　all
distinction　of　contrasted　and　opposed　particular　forces；　which　were　meant　to　be　present　in　this
process；　for　they　rested　solely　on　the　above　distinctions。　And；　along　with　both　those　distinctions；
the　distinction　between　the　forces　collapses　likewise　into　merely　one。　There　is　thus　neither　force
nor　inciting　and　being　incited　to　action；　nor　the　characteristic　of　being　a　stable　medium　and　a　unity
reflected　into　self；　there　is　neither　a　particular　which　is　something　on　its　own　account；　nor　are　there
diverse　opposites。　What　is　found　in　this　flux　of　thoroughgoing　change　is　merely　difference　as
universal　difference；　or　difference　into　which　the　various　opposites　have　been　resolved。　This
difference　as　universal；　consequently　is　what　constitutes　the　ultimate　simple　element　in　that　play　of
forces；　and　is　the　resultant　truth　of　that　process。　It　is　the　Law　of　Force。　（3）

The　absolute　flux　of　the　world　of　appearance　passes　into　bare　and　simple　difference　through　its
relation　to　the　simplicity　of　the　inner　being；　the　simplicity　apprehended　by　understanding。　The　inner
being　is　in　the　first　instance　merely　the　implicit　universal。　This　implicit　simple　universal；　however；　is
essentially　absolute　universal　difference　as　well；　for　it　is　the　outcome　of　the　change　itself；　or　change
is　its　very　nature。　But　change；　when　planted　in　the　inner　reality　as　it　＇change＇　truly　is；　forthwith　is
taken　up　into　that　reality　as　equally　absolute　universal　difference　at　peace　with　itself；　and　remaining
at　one　with　itself。　In　other　words；　negation　is　an　essential　moment　of　the　universal；　and　negation　or
mediation　in　what　is　universal　is　un