phenomenology of mind-第36章

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merely　some　slight　anxiety；　the　negative　reality　has　remained　external　to　it；　its　substance　has　not
been　through　and　through　infected　thereby。　Since　the　entire　content　of　its　natural　consciousness
has　not　tottered　and　shaken；　it　is　still　inherently　a　determinate　mode　of　being；　having　a　〃mind　of　its
own〃　（der　eigene　Sinn）　is　simply　stubbornness　（Eigensinn）；　a　type　of　freedom　which　does　not　get
beyond　the　attitude　of　bondage。　As　little　as　the　pure　form　can　become　its　essential　nature；　so　little
is　that　form；　considered　as　extending　over　particulars；　a　universal　formative　activity；　an　absolute
notion；　it　is　rather　a　piece　of　cleverness　which　has　mastery　within　a　certain　range；　but　not　over　the
universal　power　nor　over　the　entire　objective　reality。




B
　　　　　　　　　　　Freedom　of　Self…Consciousness　—　Stoicism：　Scepticism：
　　　　　　　　　　　　　The　Unhappy　Consciousness

　　　　　　　　　　　　　　　　　　　　　　　　　　Free　Self…Consciousness

Independent　self…consciousness　partly　finds　its　essential　reality　in　the　bare　abstraction　of　Ego。　On
the　other　hand；　when　this　abstract　ego　develops　further　and　forms　distinctions　of　its　own；　this
differentiation　does　not　become　an　objective　inherently　real　content　for　that　self…consciousness。
Hence　this　self　consciousness　does　not　become　an　ego　which　truly　differentiates　itself　in　its
abstract　simplicity；　or　one　which　remains　identical　with　itself　in　this　absolute　differentiation。　The
repressed　and　subordinate　type　of　consciousness；　on　the　other　hand；　becomes；　in　the　formative
activity　of　work；　an　object　to　itself；　in　the　sense　that　the　form；　given　to　the　thing　when　shaped　and
moulded；　is　his　object；　he　sees　in　the　master；　at　the　same　time；　self…existence　as　a　real　mode　of
consciousness。　But　the　subservient　consciousness　as　such　finds　these　two　moments　fall　apart　…　the
moment　of　itself　as　an　independent　object；　and　the　moment　of　this　object　as　a　mode　of
consciousness；　and　so　its　own　proper　reality。　Since；　however；　the　form　and　the　self…existence　are
for　us；　or　objectively　in　themselves；　one　and　the　same；　and　since　in　the　notion　of　independent
consciousness　the　inherent　reality　is　consciousness；　the　phase　of　inherent　existence　（Ansichsein）　or
thinghood；　which　received　its　shape　and　form　through　labour；　is　no　other　substance　than
consciousness。　In　this　way　we　have　a　new　attitude　or　mode　of　consciousness　brought　about：　a
type　of　consciousness　which　takes　on　the　form　of　infinitude；　or　one　whose　essence　consists　in
unimpeded　movement　of　consciousness。　It　is　one　which　thinks　or　is　free　self…consciousness。　For
thinking　does　not　mean　being　an　abstract　ego；　but　an　ego　which　has　at　the　same　time　the
significance　of　inherently　existing　in　itself；　it　means　being　object　to　itself　or　relating　itself　to　objective
reality　in　such　a　way　that　this　connotes　the　self…existence　of　that　consciousness　for　which　it　is　an
object。　The　object　does　not　for　thinking　proceed　by　way　of　presentations　or　figures；　but　of
notions；　conceptions；　i。e。　of　a　differentiated　reality　or　essence；　which；　being　an　immediate　content
of　consciousness；　is　nothing　distinct　from　it。　What　is　presented；　shaped　and　constructed；　and
existent　as　such；　has　the　form　of　being　something　other　than　consciousness。　A　notion；　however；　is
at　the　same　time　an　existent；　and　this　distinction；　so　far　as　it　falls　in　consciousness　itself；　is　its
determinate　content。　But　in　that　this　content　is；　at　the　same　time；　a　conceptually　constituted；　a
comprehended　（begriffener）　content；　consciousness　remains　immediately　aware　within　itself　of　its
unity　with　this　determinate　existent　so　distinguished；　not　as　in　the　case　of　a　presentation；　where
consciousness　from　the　first　has　to　take　special　note　that　this　is　its　idea；　on　the　contrary；　the　notion
is　for　me　eo　ipso　and　at　once　my　notion。　In　thinking　I　am　free；　because　I　am　not　in　an　other；　but
remain　simply　and　solely　in　touch　with　myself；　and　the　object　which　for　me　is　my　essential　reality；　is
in　undivided　unity　my　self　…existence；　and　my　procedure　in　dealing　with　notions　is　a　process　within
myself。　

It　is　essential；　however；　in　this　determination　of　the　above　attitude　of　self…consciousness　to　keep
hold　of　the　fact　that　this　attitude　is　thinking　consciousness　in　general；　that　its　object　is　immediate
unity　of　the　self's　implicit；　inherent　existence；　and　of　its　existence　explicitly　for　self。　The　self…same
consciousness　which　repels　itself　from　itself；　becomes　aware　of　being　an　element　existing　in　itself。
But　to　itself　it　is　this　element　to　begin　with　only　as　universal　reality　in　general；　and　not　as　this
essential　reality　appears　when　developed　in　all　the　manifold　details　it　contains；　when　the　process　of
its　being　brings　out　all　its　fullness　of　content。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　Stoicism

This　freedom　of　self…consciousness；　as　is　well　known；　has　been　called　Stoicism；　in　so　far　as　it　has
appeared　as　a　phenomenon　conscious　of　itself　in　the　course　of　the　history　of　man's　spirit。　Its
principle　is　that　consciousness　is　essentially　that　which　thinks；　is　a　thinking　reality；　and　that　anything
is　really　essential　for　consciousness；　or　is　true　and　good；　only　when　consciousness　in　dealing　with　it
adopts　the　attitude　of　a　thinking　being。　

The　manifold；　self…differentiating　expanse　of　life；　with　all　its　individualization　and　complication；　is
the　object　upon　which　desire　and　labour　operate。　This　varied　activity　has　now　contracted　itself　into
the　simple　distinction　which　is　found　in　the　pure　process　of　thought。　What　has　still　essential　reality
is　not　a　distinction　in　the　sense　of　a　determinate　thing；　or　in　the　shape　of　a　consciousness　of　a
determinate　kind　of　natural　existence；　in　the　shape　of　a　feeling；　or　again　in　the　form　of　desire　and　its
specific　purpose；　whether　that　purpose　be　set　up　by　the　consciousness　desiring　or　by　an
extraneous　consciousness。　What　has　still　essential　significance　here　is　solely　that　distinction　which
is　a　thought…constituted　distinction；　or　which；　when　made；　is　not　distinguished　from　me。　This
consciousness　in　consequence　takes　a　negative　attitude　towards　the　relation　of　lordship　and
bondage。　Its　action；　in　the　case　of　the　master；　results　in　his　not　simply　having　his　truth　in　and
through　the　bondsman；　and；　in　that　of　the　bondsman；　in　not　finding　his　truth　in　the　will　of　his　master
and　in　service。　The　essence　of　this　consciousness　is　to　be　free；　on　the　throne　as　well　as　in　fetters；
throughout　all　the　dependence　that　attaches　to　its　individual　existence；　and　to　maintain　that　stolid
lifeless　unconcern　which　persistently　withdraws　from　the　movement　of　existence；　from　effective
activity　as　well　as　from　passive　endurance；　into　the　simple　essentiality　of　thought。　Stubbornness　is
that　freedom　which　makes　itself　secure　in　a　solid　singleness；　and　keeps　within　the　sphere　of
bondage。　Stoicism；　on　the　other　hand；　is　the　freedom　which　ever　comes　directly　out　of　that
spheres　and　returns　back　into　the　pure　universality　of　thought。　It　is　a　freedom　which　can　come　on
the　scene　as　a　general　form　of　the　world's　spirit　only　in　a　time　of　universal　fear　and　bondage；　a
time；　too；　when　mental　cultivation　is　universal；　and　has　elevated　culture　to　the　level　of　thought。　

Now　while　this　self…consciousness　finds　its　essential　reality　to　be　neither　something　other　than　itself；
nor　the　pure　abstraction　of　ego；　but　ego　which　has　within　it　otherness…otherness　in　the　sense　of　a
thought…constituted　distinction…so　that　this　ego　in　its　otherness　is　turned　back　directly　into　itself；　yet
this　essential　nature　is；　at　the　same　time；　only　an　abstract　reality。　The　freedom　of
self…consciousness　is　indifferent　towards　natural　existence；　and　has；　therefore；　let　this　latter　go　and
remain　free。　The　reflexion　is　thus　duplicated。　Freedom　of　thought　takes　only　pure　thought　as　its
truth；　and　this　lacks　the　concrete　filling　of　life。　It　is；　therefore；　merely　the　notion　of　freedom；　not
living　freedom　itself；　for　it　is；　to　begin　with；　only　thinking　in　general　that　is　its　essence；　the　form　as
such；　which　has　turned　away　from　the　independence　of　things　and　gone　back　into　itself。　Since；
however；　individuality　when　acting　should：　show　itself　to　be　alive；　or　when　thinking　should　grasp
the　living　world　as　a　system　of　thought；　there　ought　to　lie　in　thought　itself　a　content　to　supply　the
sphere　of　the　ego；　in　the　former　case　with　what　is　good；　and；　in　the　latter；　true；　in　order　that　there
should　throughout　be　no　other　ingredient　in　what　consciousness　has　to　deal　with；　except　the　notion
which　is　the　real　essence。　But　here；　by　the　way　in　which　the　notion　as　an　abstraction　cuts　itself　off
from　the　multiplicity　of　things；　the　notion　has　no　content　in　itself；　the　content　is　a　datum；　is　given。
Consciousness；　no　doubt；　abolishes　the　content　as　an　external；　a　foreign　existent；　by　the　fact　that　it
thinks　it；　but　the　notion　is　a　determinate　notion；　and　this　determinateness　of　the　notion　is　the　alien
element　the　notion　contains　within　it。　Stoicism；　therefore；　got　embarrassed；　when；　as　the
expression　went；　it　was　asked　for　the　criterion　of　truth　in　general；　i。e　properly　speaking；　for　a
content　of　thought　itself。　To　the　question；　what　is　good　and　true；　it　responded　by　giving　again　the
abstract；　contentless　thought；　the　true　and　good　are　to　consist　in　reasonableness。　But　this
self…identity　of　thought　is　simply　once　more　pure　form；　in　which　nothing　is　determinate。　The　general
terms　true　and　good；　wisdom　and　virtue；　with　which　Stoicism　has　to　stop　short；　are；　therefore；　in　a
general　way；　doubtless　elevating；　but　seeing　that　they　cannot　actually　and　in　fact　reach　any　expanse
of　content；　they　soon　begin　to　get　wearisome。　

This　thinking　consciousness；　in　the　way　in　which　it　is　thus　constituted；　as　abstract　freedom；　is
therefore　only　incomplete　negation　of　otherness。　Withdrawn　from　existence　solely　into　itself；　it　has
not　there　fully　vindicated　itself　as　the　absolute　negation　of　this　existence。　It　holds　the　coent　is　held
indeed　to　be　only　thought；　but　in　doing　so　also　takes　thought　as　a　specific　determinate　thought；　and
at　the　same　time　the　general　character　of　the　content。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　Scepticism

Scepticism　is　the　realisation　of　that　of　which　Stoicism　is　merely　the　notion；　and　is　the　actual
experience　of　what　freedom　of　thought　is；　it　is　in　itself　and　essentially　the　negative；　and　must　so
exhibit　itself。　With　the　reflexion　of　self…consciousness　into　the　simple；　pure　thought　of　itself；
independent　existence　or　permanent　determinateness　has；　in　contrast　to　that　reflexion；　dropped　as
a　matter　of　fact　out　of　the　infinitude　of　thought。　In　Scepticism；　the　entire　unessentiality　and
unsubstantiality　of　this　〃other〃　becomes　a　reality　for　consciousness。　Thought　becomes　thinking
which　wholly　annihilates　the　being　of　the　world　with　its　manifold　determinateness；　and　the
negativity　of　free　self…consciousness　becomes　aware　of　attaining；　in　these　manifold　forms　which　life
assumes；　real　negativity。　

It　is　clear　from　the　foregoing　that；　just　as　Stoicism　answers　to　the　notion　of　independent
consciousness；　which　appeared　as　a　relation　of　lordship　and　bondage；　Scepticism；　on　its　side；
corresponds　to　its　realization；　to　the　negative　attitude　towards　otherness；　to　desire　and　labour。　But
if　desire　and