phenomenology of mind-第39章

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meant　to　be　just　a　〃beyond〃；　that　which　can　not　be　found。　When　looked　for　as　a　particular　it　is　not
universal；　a　thought…constituted　particularity；　not　notion；　but　particular　in　the　sense　of　an　object；　or
a　concrete　actual；　an　object　of　immediate　sense…consciousness；　of　sense　certainty；　and　just　for　that
reason　it　is　only　one　which　has　disappeared。　Consciousness；　therefore；　can　only　come　upon　the
grave　of　its　life。　But　because　this　is　itself　an　actuality；　and　since　it　is　contrary　to　the　nature　of
actuality　to　afford　a　lasting　possession；　the　presence　even　of　that　tomb　is　merely　the　source　of
trouble；　toil；　and　struggle；　a　fight　which　must　be　lost。　（7）　But　since　consciousness　has　found　out　by
experience　that　the　grave　of　its　actual　unchangeable　Being　has　no　concrete　actuality；　that　the
vanished　particularity　qua　vanished　is　not　true　particularity；　it　will　give　up　looking　for　the
unchangeable　particular　existence　as　something　actual；　or　will　cease　trying　to　hold　on　to　what　has
thus　vanished。　Only　so　is　it　capable　of　finding　particularity　in　a　true　form；　a　form　that　is　universal。　

In　the　first　instance；　however；　the　withdrawal　of　the　emotional　life　into　itself　is　to　be　taken　in　such　a
way　that　this　life　of　feeling；　in　its　own　regard；　has　actuality　qua　particular　existence。　It　is　pure
emotion　which；　for　us　or　per　se；　has　found　itself　and　satiated　itself；　for　although　it　is；　no　doubt；
aware　in　feeling　that　the　ultimate　reality　is　cut　off　from　it；　yet　in　itself　this　feeling　is　self…feeling；　it
has　felt　the　object　of　its　own　pure　feeling；　and　this　object　is　its　own　self。　It　thus　comes　forward
here　as　self…feeling；　or　as　something　actual　on　its　own　account。　In　this　return　into　self；　we　find
appearing　its　second　attitude；　the　condition　of　desire　and　labour；　which　ensures　for　consciousness
the　inner　certainty　of　its　own　self　（which；　as　we　saw；　it　has　obtained）　by　the　process　of　cancelling
and　enjoying　the　alien　external　reality；　existence　in　the　form　of　independent　things。　The　unhappy
consciousness；　however；　finds　itself　merely　desiring　and　toiling；　it　is　not　consciously　and　directly
aware　that　so　to　find　itself　rests　upon　the　inner　certainty　of　its　self；　and　that　its　feeling　of　real　being
is　this　self…feeling。　Since　it　does　not　in　its　own　view　have　that　certainty；　its　inner　life　really　remains
still　a　shattered　certainty　of　itself；　that　confirmation　of　its　own　existence　which　it　would　receive
through　work　and　enjoyment；　is；　therefore；　just　as　tottering　and　insecure；　in　other　words；　it　must
consciously　nullify　this　certification　of　its　own　being；　so　as　to　find　therein　confirmation　indeed；　but
confirmation　only　of　what　it　is　for　itself；　viz。　of　its　disunion。　

The　actual　reality；　on　which　desire　and　work　are　directed；　is；　from　the　point　of　view　of　this
consciousness；　no　longer　something　in　itself　null　and　void；　something　merely　to　be　destroyed　and
consumed；　but　rather　something　like　that　consciousness　itself；　a　reality　broken　in　sunder；　which　is
only　in　one　respect　essentially　null；　but　in　another　sense　also　a　consecrated　world。　This　reality　is　a
form　and　embodiment　of　the　unchangeable；　for　the　latter　has　in　itself　preserved　particularity；　and
because；　qua　unchangeable；　it　is　a　universal；　its　particularity　as　a　whole　has　the　significance　of　all
actuality。　

If　consciousness　were；　for　itself；　an　independent　consciousness；　and　reality　were　taken　to　be　in
and　for　itself　of　no　account；　then　consciousness　would　attain；　in　work　and　enjoyment；　the　feeling　of
its　own　independence；　by　the　fact　that　its　consciousness　would　be　that　which　cancels　reality。　But
since　this　reality　is　taken　to　be　the　form　and　shape　of　the　unchangeable；　consciousness　is　unable　of
itself　to　cancel　that　reality。　On　the　contrary；　seeing　that；　consciousness　manages　to　nullify　reality
and　to　obtain　enjoyment；　this　must　come　about　through　the　unchangeable　itself　when　it　disposes　of
its　own　form　and　shape　and　delivers　this　up　for　consciousness　to　enjoy。　

Consciousness；　on　its　part；　appears　here　likewise　as　actual；　though；　at　the　same　time；　as　internally
shattered；　and　this　diremption　shows　itself　in　the　course　of　toil　and　enjoyment；　to　break　up　into　a
relation　to　reality；　or　existence　for　itself；　and　into　an　existence　in　itself。　That　relation　to　actuality　is
the　process　of　alteration；　or　acting；　the　existence　for　itself；　which　belongs　to　the　particular
consciousness　as　such。　But　therein　it　is　also　in　itself；　this　aspect　belongs　to　the　unchangeable
〃beyond〃。　This　aspect　consists　in　faculties　and　powers：　an　external　gift；　which　the　unchangeable
here　hands　over　for　the　consciousness　to　make　use　of。　

In　its　action；　accordingly；　consciousness；　in　the　first　instance；　has　its　being　in　the　relation　of　two
extremes。　On　one　side　it　takes　its　stand　as　the　active　present　（Diesseits）；　and　opposed　to　it　stands
passive　reality：　both　in　relation　to　each　other；　but　also　both　withdrawn　into　the　unchangeable；　and
firmly　established　in　themselves。　From　both　sides；　therefore；　there　is　detached　merely　a　superficial
element　to　constitute　their　opposition；　they　are　only　opposed　at　the　surface；　and　the　play　of
opposition；　the　one　to　the　other；　takes　place　there。　

The　extreme　of　passive　reality　is　sublated　by　the　active　extreme。　Actuality　can；　however；　on　its
own　side；　be　sublated　only　because　its　own　changeless　essence　sublates　it；　repels　itself　from　itself；
and　hands　over　to　the　mercy　of　the　active　extreme　what　is　thus　repelled。　Active　force　appears　as
the　power　wherein　actual　reality　is　dissolved。　For　that　reason；　however；　this　consciousness；　to
which　the　inherent　reality；　or　ultimate　essence。　is　an　〃other〃；　regards　this　power　（which　is　the　way　it
appears　when　active）；　as　〃the　beyond〃；　that　which　lies　remote　from　its　self。　Instead；　therefore；　of
returning　out　of　its　activity　into　itself；　and　instead　of　having　confirmed　itself　as　a　fact　for　its　self；
consciousness　reflects　back　this　process　of　action　into　the　other　extreme；　which　is　thereby
represented　as　purely　universal；　as　absolute　might；　from　which　the　movement　in　every　direction
started；　and　which　is　the　essential　life　of　the　self…disintegrating　extremes；　as　they　at　first　appeared；
and　of　the　process　of　change　as　well。　

In　that　the　unchangeable　consciousness　contemns；　its　specific　shape　and　form；　and　abandons　it
entirely；　while；　on　the　other　hand；　the　individual　consciousness　〃gives　thanks〃；　i。e。　denies　itself　the
satisfaction　of　being　conscious　of　its　independence；　and　refers　the　essential　substance　of　its　action
to　the　〃beyond〃　and　not　to　itself：　by　these　two　moments；　in　which　both　parts　give　themselves　up
the　one　to　the　other；　there　certainly　arises　in　consciousness　a　sense　of　its　own　unity　with　the
unchangeable。　But；　at　the　same　time；　this　unity　is　affected　with　division；　is　again　broken　within　itself
and　out　of　this　unity　there　once　more　comes　the　opposition　of　universal　and　particular。　For
consciousness；　no　doubt；　in　appearance　renounces　the　satisfaction　of　its　self　feeling；　but　it　gets　the
actual　satisfaction　of　that　feeling；　for　it　has　been　desire；　work；　and　enjoyment；　qua　consciousness
it　has　willed；　has　acted；　has　enjoyed。　Its　thanks　similarly；　in　which　it　recognizes　the　other　extreme
as　its　true　reality；　and　cancels　itself；　is　itself　its　own　act；　which　counterbalances　the　action　of　the
other　extreme；　and　meets　with　a　like　act　the　benefit　handed　over。　If　the　former　yields　to
consciousness　merely　its　superficial　content；　yet　consciousness　still　expresses　thanks；　and　since　it
gives　up　its　own　action；　i。e。　its　very　essence；　it；　properly　speaking；　does　more　thereby　than　the
other；　which　only　renounces　an　outer　surface。　The　entire　process；　therefore；　is　reflected　into　the
extreme　of　particularity；　not　merely　in　actual　desire；　labour；　and　enjoyment；　but　even　in　the
expression　of　thanks；　where　the　reverse　seems　to　take　place。　Consciousness　feels　itself　therein　as
this　particular　individual；　and　does　not　let　itself　be　deceived　by　the　semblance　of　its　renunciation；
for　the　real　truth　of　that　procedure　is　that　it　has　not　given　itself　up。　What　has　come　about　is　merely
the　double　reflection　into　both　extremes；　and　the　result　is　to　repeat　the　cleavage　into　the　opposed
consciousness　of　the　unchangeable　and　the　consciousness　of　a　contrasted　opposite　in　the　shape　of
willing；　performing；　enjoying；　and　of　self…renunciation　itself；　or；　in　general；　of　self…existent
particularity。　

With　this　has　come　to　light　the　third　stage　in　the　movement　of　this　consciousness；　a　situation　which
follows　from　the　second　and　one　which　in　truth　has；　by　its　will　and　by　its　performance；　proved
itself　independent。　In　the　first　situation　we　had　only　a　〃notion〃　of　actual　consciousness；　the　inward
emotion；　which　is　not　yet　real　in　action　and　enjoyment。　The　second　is　this　actualization；　as　an
external　express　action　and　enjoyment。　With　the　return　out　of　this　stage；　however；　it　is　that　which
has　got　to　know　itself　as　a　real　and　effective　consciousness；　or　that　whose　truth　consists　in　being　in
and　for　itself。　But　herein　the　enemy　is　discovered　in　its　special　and　most　peculiar　form。　In　the　battle
of　emotion　this　individual　consciousness　has　the　sense　of　being　merely　a　tune；　an　abstract　moment。
In　work　and　enjoyment。　which　are　the　realization　of　this　unsubstantial　existence；　it　can　readily
forget　itself；　and　the　consciousness　of　its　own　proper　life　found　in　this　realization　is　overborne　by
grateful　recognition；　But　this　overthrow　of　its　proper　distinctiveness　is　in　truth　a　return　of
consciousness　into　itself；　and　moreover　into　itself　as　the　general　reality。　

This　third　attitude；　wherein　this　genuine　reality　is　one　term；　consists　in　so　relating　this　reality　to
absolute　universal　Being；　as　to　show　it　to　be　mere　nothingness。　（8）　The　course　of　this　relation　we
have　still　to　consider。　

To　begin　with；　as　regards　the　contrasted　relation　of　consciousness；　in　which　its　reality　is　taken　to
be　immediately　naught；　its　actual　performance　thus　becomes　a　doing　of　nothing　at　all；　its　enjoyment
becomes　a　feeling　of　its　own　unhappiness。　In　consequence；　activity　and　enjoyment　lose　all
universal　content　and　significance；　for　in　that　case　they　would　have　a　substantiality　of　their　own：
and　both　withdraw　into　the　state　of　particularity；　to　which　consciousness　is　directed　in　order　to
cancel　them。　Consciousness　discovers　itself　as　this　concrete　particular　in　the　functions　of　animal
life。　These　latter；　instead　of　being　performed　unconsciously　and　naturally　as　something　which；　per
se；　is　of　no　significance；　and　can　acquire　no　importance　and　essential　value　for　spirit；…these　latter；
since　it　is　in　them　that　the　enemy　is　seen　in　his　proper　and　peculiar　shape；　are　rather　an　object　of
strenuous　concern　and　serious　occupation；　and　become　precisely　the　most　important
consideration。　（9）　Since；　however　this　enemy　creates　itself　in　its　very　defeat；　consciousness；　by
giving　the　enemy　a　fixedness　of　being　and　of　meaning；　instead　of　getting　rid　of　him；　really　never
gets　away　from　him　and　finds　itself　constantly　defiled。　And　since；　at　the　same　time；　this　object　of　its
exertions；　instead　of　being　something　essential；　is　the　very　meanest；　instead　of　being　a　universal；　is
the　merest　particular　—　we　have　here　befor