phenomenology of mind-第32章

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We　see　that　in　the　inner　being　of　the　sphere　of　appearance；　understanding　gets　to　know　in　truth
nothing　else　but　appearance　itself；　not；　however；　appearance　in　the　shape　of　a　play　of　forces；　but
that　play　of　forces　in　its　absolutely　universal　moments　and　in　the　process　of　those　moments；　in　fact；
understanding　merely　experiences　itself。　Raised　above　perception；　consciousness　reveals　itself
united　and　bound　up　with　the　supersensible　world　through　the　mediating　agency　of　the　realm　of
appearance；　through　which　it　gazes　into　this　background　that　lies　behind　appearance。　The　two
extremes；　the　one　that　of　the　pure　inner　region；　the　other　that　of　the　inner　being　gazing　into　this
pure　inner　region；　are　now　merged　together；　and　as　they　have　disappeared　qua　extremes；　the
middle　term；　the　mediating　agency；　qua　something　other　than　these　extremes；　has　also　vanished。
This　curtain　＇of　appearance＇；　therefore；　hanging　before　the　inner　world　is　withdrawn；　and　we　have
here　the　inner　being　＇the　ego＇　gazing　into　the　inner　realm　—　the　vision　of　the　undistinguished
selfsame　reality；　which　repels　itself　from　itself；　affirms　itself　as　a　divided　and　distinguished　inner
reality；　but　as　one　for　which　at　the　same　time　the　two　factors　have　immediately　no　distinction；　what
we　have　here　is　Self…consciousness。　It　is　manifest　that　behind　the　so…called　curtain；　which　is　to　hide
the　inner　world；　there　is　nothing　to　be　seen　unless　we　ourselves　go　behind　there；　as　much　in　order
that　we　may　thereby　see；　as　that　there　may　be　something　behind　there　which

can　be　seen。　But　it　is　clear　at　the　same　time　that　we　cannot　without　more　ado　go　straightway
behind　there。　For　this　knowledge　of　what　is　the　truth　of　the　idea　of　the　realm　of　appearance　and　of
its　inner　being；　is　itself　only　a　result　arrived　at　after　a　long　and　devious　process；；　in　the　course　of
which　the　modes　of　consciousness；　〃meaning〃；　〃perception〃；　and　〃understanding〃　disappear。　And　it
will　be　equally　evident　that　to　get　acquainted　with　what　consciousness　knows　when　it　is　knowing
itself；　requires　us　to　fetch　a　still　wider　compass；　What　follows　will　set　this　forth　at　length。　



　　　　　　　　　　　　　　



1。　Cp。　Wissenschaft　der　Logik；　Buch　2；　Absch。　2；　Kap。　3。

2。　Cp。　Goethe；　〃Im　innern　der　Natur〃；　etc。

3。　Cp。　Helmholtz；　〃It　is　precisely　in　the　purest　form　of　the　expression　of　force…viz。　In　mechanical
force　which　acts　on　a　mass…point…that　we　find　most　clearly　brought　out　that　a　force　is　merely　the
objectified　law　of　action。〃…Lectures　and　Addresses；　v。；　Eng。；　trans。；　Vol。　I。；　p。　326。

4。　The　primitive　procedure　of　individual　vengeance　finds　its　inner　meaning　revealed　in　the　ethically
justifiable　procedure　of　punishment。　But　ethical　punishment　is　really　self…punishment　（cp。　Plato's
Gorgias）。　Punishment；　however；　Hegel　goes　on　to　say；　has　an　inner　meaning　of　its　own　too。　




B　—
　　　　　　　　　　　　　　　　　　　SELF…CONSCIOUSNESS　（1）

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　IV
　　　The　Truth　which　Conscious　Certainty　of
　　　　　　　　　　　　　　　　　　　　　　　　　　　Self　Realises

　　　　　　　　　　　　　　　　　　　　　　　　　　1。　Consciousness　In　Itself

IN　the　kinds　of　certainty　hitherto　considered；　the　truth　for　consciousness　is　something　other　than
consciousness　itself。　The　conception；　however；　of　this　truth　vanishes　in　the　course　of　our
experience　of　it。　What　the　object　immediately　was　in　itself　—　whether　mere　being　in
sense…certainty；　a　concrete　thing　in　perception；　or　force　in　the　case　of　understanding　—　it　turns　out；
in　truth；　not　to　be　this　really；　but　instead；　this　inherent　nature　（Ansich）　proves　to　be　a　way　in　which
it　is　for　an　other。　The　abstract　conception　of　the　object　gives　way　before　the　actual　concrete
object；　or　the　first　immediate　idea　is　cancelled　in　the　course　of　experience。　Mere　certainty
vanished　in　favour　of　the　truth。　There　has　now　arisen；　however；　what　was　not　established　in　the
case　of　these　previous　relationships；　viz。　a　certainty　which　is　on　a　par　with　its　truth；　for　the　certainty
is　to　itself　its　own　object；　and　consciousness　is　to　itself　the　truth。　Otherness；　no　doubt；　is　also
found　there；　consciousness；　that　is；　makes　a　distinction；　but　what　is　distinguished　is　of　such　a　kind
that　consciousness；　at　the　same　time；　holds　there　is　no　distinction　made。　If　we　call　the　movement　of
knowledge　conception；　and　knowledge；　qua　simple　unity　or　Ego；　the　object；　we　see　that　not　only
for　us　＇tracing　the　process＇；　but　likewise　for　knowledge　itself；　the　object　corresponds　to　the
conception；　or；　if　we　put　it　in　the　other　form　and　call　conception　what　the　object　is　in　itself；　while
applying　the　term　object　to　what　the　object　is　qua　object　or　for　an　other；　it　is　clear　that　being
〃in…itself〃　and　being　〃for　an　other〃　are　here　the　same。　For　the　inherent　being　（Ansich）　is
consciousness；　yet　it　is　still　just　as　much　that　for　which　an　other　（viz。　what　is　〃in…itself〃）　is。　And　it　is
for　consciousness　that　the　inherent　nature　（Ansich）　of　the　object；　and　its　〃being　for　an　other〃　are
one　and　the　same。　Ego　is　the　content　of　the　relation；　and　itself　the　process　of　relating。　It　is　Ego
itself　which　is　opposed　to　an　other　and；　at　the　same　time；　reaches　out　beyond　this　other；　which
other　is　all　the　same　taken　to　be　only　itself。　

With　self…consciousness；　then；　we　have　now　passed　into　the　native　land　of　truth；　into　that　kingdom
where　it　is　at　home。　We　have　to　see　how　the　form　or　attitude　of　self…consciousness　in　the　first
instance　appears。　When　we　consider　this　new　form　and　type　of　knowledge；　the　knowledge　of　self；
in　its　relation　to　that　which　preceded；　namely；　the　knowledge　of　an　other；　we　find；　indeed；　that　this
latter　has　vanished；　but　that　its　moments　have；　at　the　same　time；　been　preserved；　and　the　loss
consists　in　this；　that　those　moments　are　here　present　as　they　are　implicitly；　as　they　are　in
themselves。　The　being　which　〃meaning〃　dealt　with；　particularity　and　the　universality　of　perception
opposed　to　it；　as　also　the　empty；　inner　region　of　understanding…these　are　no　longer　present　as
substantial　elements　（Wesen）；　but　as　moments　of　self…consciousness；　i。e。　as　abstractions　or
differences；　which　are；　at　the　same　time；　of　no　account　for　consciousness　itself；　or　are　not
differences　at　all；　and　are　purely　vanishing　entities　（Wesen）。　

What　seems　to　have　been　lost；　then；　is　only　the　principal　moment；　viz。　the　simple　fact　of　having
independent　subsistence　for　consciousness。　But；　in　reality；　self…consciousness　is　reflexion　out　of　the
bare　being　that　belongs　to　the　world　of　sense　and　perception；　and　is　essentially　the　return　out　of
otherness。　As　self　…consciousness；　it　is　movement。　But　when　it　distinguishes　only　its　self　as　such
from　itself；　distinction　is　straightway　taken　to　be　superseded　in　the　sense　of　involving　otherness。
The　distinction　is　not；　and　self…consciousness　is　only　motionless　tautology；　Ego　is　Ego；　I　am　I。
When　for　self…consciousness　the　distinction　does　not　also　have　the　shape　of　being；　it　is　not
self…consciousness。　For　self…consciousness；　then；　otherness　is　a　fact；　it　does　exist　as　a　distinct
moment；　but　the　unity　of　itself　with　this　difference　is　also　a　fact　for　self…consciousness；　and　is　a
second　distinct　moment。　With　that　first　moment；　self…consciousness　occupies　the　position　of
consciousness；　and　the　whole　expanse　of　the　world　of　sense　is　conserved　as　its　object；　but　at　the
same　time　only　as　related　to　the　second　moment；　the　unity　of　self…consciousness　with　itself。　And；
consequently；　the　sensible　world　is　regarded　by　self…consciousness　as　having　a　subsistence　which
is；　however；　only　appearance；　or　forms　a　distinction　from　self…consciousness　that　per　se　has　no
being。　This　opposition　of　its　appearance　and　its　truth　finds　its　real　essence；　however；　only　in　the
truth　—　in　the　unity　of　self…consciousness　with　itself。　This　unity　must　become　essential　to
self…consciousness；　i。e。　self…consciousness　is　the　state　of　Desire　in　general。　Consciousness　has；
qua　self…consciousness；　henceforth　a　twofold　object　—　the　one　immediate；　the　object　of
sense…certainty　and　of　perception；　which；　however；　is　here　found　to　be　marked　by　the　character　of
negation；　the　second；　viz。　itself；　which　is　the　true　essence；　and　is　found　in　the　first　instance　only　in
the　opposition　of　the　first　object　to　it。　Self　…consciousness　presents　itself　here　as　the　process　in
which　this　opposition　is　removed；　and　oneness　or　identity　with　itself　established。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　2。　Life

For　us　or　implicitly；　the　object；　which　is　the　negative　element　for　self…consciousness；　has　on　its　side
returned　into　itself；　just　as　on　the　other　side…consciousness　has　done。　Through　this　reflexion　into
self；　the　object　has　become　Life。　What　self…consciousness　distinguishes　as　having　a　being　distinct
from　itself；　has　in　it　too；　so　far　as　it　is　affirmed　to　be；　not　merely　the　aspect　of　sense…certainty　and
perception；　it　is　a　being　reflected　into　itself；　and　the　object　of　immediate　desire　is　something　living。
For　the　inherent　reality　（Ansich）；　the　general　result　of　the　relation　of　the　understanding　to　the　inner
nature　of　things；　is　the　distinguishing　of　what　cannot　be　distinguished；　or　is　the　unity　of　what　is
distinguished。　This　unity；　however；　is；　as　we　saw；　just　as　much　its　recoil　from　itself；　and　this
conception　breaks　asunder　into　the　opposition　of　self…consciousness　and　life：　the　former　is　the
unity　for　which　the　absolute　unity　of　differences　exists；　the　latter；　however；　is　only　this　unity　itself；
so　that　the　unity　is　not　at　the　same　time　for　itself。　Thus；　according　to　the　independence　possessed
by　consciousness；　is　the　independence　which　its　object　in　itself　possesses。　Self…consciousness；
which　is　absolutely　for　itself；　and　characterizes　its　object　directly　as　negative；　or　is　primarily
desire；　will　really；　therefore；　find　through　experience　this　object's　independence。　

The　determination　of　the　principle　of　life　as　obtained　from　the　conception　or　general　result　with
which　we　enter　this　new　sphere；　is　sufficient　to　characterize　it；　without　its　nature　being　evolved
further　out　of　that　notion。　Its　circuit　is　completed　in　the　following　moments。　The　essential　element
（Wesen）　is　infinitude　as　the　supersession　of　all　distinctions；　the　pure　rotation　on　its　own　axis；　itself
at　rest　while　being　absolutely　restless　infinitude；　the　very　self…dependence　in　which　the　differences
brought　out　in　the　process　are　all　dissolved；　the　simple　reality　of　time；　which　in　this　self…identity　has
the　solid　form　and　shape　of　space。　The　differences；　however；　all　the　same　hold　as　differences　in
this　simple　universal　medium；　for　this　universal　flux　exercises　its　negative　activity　merely　in　that　it　is
the　sublation　of　them；　but　it　could　not　transcend　them　unless　they　had　a　subsistence　of　their　own。
Precisely　this　flux　is　itself；　as　self…identical　independence；　their　subsistence　or　their　substance；　in
which　they　accordingly　are　distinct　members；　parts　which　have　being　in　their　own　right。　Being　no
longer　has　the　significance　of　mere　abstract　being；　nor　has　their　naked　essence　the　meaning　of
abstract　universality：　their　being　now　is　just　that　simple　fluent　substance　of　the　pure　movement
within　itself。　The　difference；　however；　of　these　members　inter　se　consists；　in　general；　in　no　other
characteristic　than　that　of　the　moments　o