phenomenology of mind-第40章

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exertions；　instead　of　being　something　essential；　is　the　very　meanest；　instead　of　being　a　universal；　is
the　merest　particular　—　we　have　here　before　us　merely　a　personality　confined　within　its　narrow　self
and　its　petty　activity；　a　personality　brooding　over　itself；　as　unfortunate　as　it　is　pitiably　destitute。　

But　all　the　same　both　of　these；　both　the　feeling　of　its　misfortune　and　the　poverty　of　its　own　action；
are　points　of　connection　to　which　to　attach　the　consciousness　of　its　unity　with　the　unchangeable。
For　the　attempted　immediate　destruction　of　its　actual　existence　is　affected　through　the　thought　of
the　unchangeable　and　takes　place　in　this　relation　to　the　unchangeable。　The　mediate　relation
constitutes　the　essence　of　the　negative　process；　in　which　this　consciousness　directs　itself　against　its
particularity　of　being；　which；　however；　qua　relation；　is　at　the　same　time　in　itself　positive；　and　will
bring　this　its　unity　to　light　as　an　objective　fact　for　this　consciousness　itself。　

This　mediate　relation　is　consequently　a　connected　inferential　process　（Schluss）；　in　which
particularity；　establishing　itself　at　first　in　opposition　to　the　inherent　essence；　is　bound　together　and
united　with　this　other　term　only　through　a　third　term。　Through　this　middle　term　the　one　extreme；
unchangeable　consciousness；　has　a　being　for　the　unessential　consciousness；　in　which；　at　the　same
time；　is　also　involved　that　the　latter　likewise　has　a　being　for　the　former；　solely　through　that　middle
term；　and　this　middle　term　is　thus　one　which　presents　both　extremes　to　one　another；　and　acts　as
the　minister　of　each　in　turn　in　dealing　with　the　other。　This　medium　is　itself　a　conscious　being；　for　it　is
an　action　mediating　consciousness　as　such；　the　content　of　this　action　is　the　destruction　and
annihilation；　which　consciousness　has　in　view　in　dealing　with　its　particularity。　

In　the　middle　term；　then；　this　consciousness　gets　freed　from　action　and　enjoyment；　in　the　sense　of
its　own　action　and　enjoyment。　It　puts　away　from　itself；　qua　self…existent　extreme；　the　substance　of
its　will；　and　throws　on　to　the　mediating　term；　or　the　ministering　agency；（10）　its　own　proper
freedom　of　decision；　and　herewith　the　guilt　of　its　own　act。　This　mediator；　being　in　direct
communication　with　the　unchangeable　Being；　renders　service　by　advising　what　is　just　and　right。
The　act；　since　this　follows　upon　obedience　to　a　deliverance　enunciated　by　another；　ceases；　as
regards　the　performance　or　the　willing　of　the　act；　to　be　the　agent's　own　proper　deed。　There　is　still
left；　however；　to　the　subordinate　consciousness；　its　objective　aspect；　namely；　the　fruit　of　its　labour；
and　enjoyment。　These；　therefore；　it　casts　away　as　well；　and　just　as　it　disclaimed　its　own　will；　so　it
contemns　such　reality　as　it　received　in　work　and　in　enjoyment。　It　renounces　these；　partly　as　being
the　accomplished　truth　of　its　self…conscious　independence；　when　it　seeks　to　do　something　quite
foreign　to　itself；　thinking　and　speaking　what；　for　it；　has　no　sense　or　meaning；（11）　partly；　too；　as
being　external　property　—　when　it　demits　somewhat　of　the　possession　acquired　through　its　toil。　It
also　gives　up　the　enjoyment　it　had　—　when　with　its　fastings　and　its　mortifications　it　once　more
absolutely　denies　itself　that　enjoyment。　

Through　these　moments　—　the　negative　abandonment　first　of　its　own　right　and　power　of　decision；
then　of　its　property　and　enjoyment；　and　finally　the　positive　moment　of　carrying　on　what　it　does　not
understand…it　deprives　itself；　completely　and　in　truth；　of　the　consciousness　of　inner　and　outer
freedom；　or　reality　in　the　sense　of　its　own　existence　for　itself。　It　has　the　certainty　of　having　in　truth
stripped　itself　of　its　Ego；　and　of　having　turned　its　immediate　self…consciousness　into　a　〃thing〃；　into
an　objective　external　existence。　

It　could　ensure　its　self…renunciation　and　self…abandonment　solely　by　this　real　and　vital　sacrifice　＇of
its　self　＇。　For　only　thereby　is　the　deception　got　rid　of；　which　lies　in　inner　acknowledgment　of
gratitude　through　heart；　sentiment；　and　tongue　—　an　acknowledgment　which　indeed　disclaims　all
power　of　independent　self…existence；　and　ascribes　this　power　to　a　gift　from　above；　but　in　this　very
disclaimer　retains　for　itself　its　own　proper　and　peculiar　life；　outwardly　in　the　possession　it　does　not
resign；　inwardly　in　the　consciousness　of　the　decision　which　itself　has　resolved　upon　and　in　the
consciousness　of　its　own　self…constituted　content；　which　it　has　not　exchanged　for　a　content　coming
from　without　and　filling　it　with　meaningless　ideas　and　phrases。　

But　in　the　sacrifice　actually　accomplished。　while　consciousness　has　cancelled　the　action　as　its　own
act；　it　has　also　implicitly　demitted　and　put　off　its　unhappy　condition。　Yet　that　this　demission（12）
has　implicitly　taken　place；　is　effected　by　the　other　term　of　the　logical　process　（Schluss）　here
involved；　the　term　which　is　the　inherent　and　ultimate　reality；　That　sacrifice　of　the　subordinate　term；
however；　was　at　the　same　time　not　a　onesided　action；　it　involves　the　action　of　the　other。　For　giving
up　one's　own　will　is　only　in　one　aspect　negative；　in　principle；　or　in　itself；　it　is　at　the　same　time
positive；　positing　and　affirming　the　will　as　an　other；。　and；　specifically；　affirming　the　will　as　not　a
particular　but　universal。　This　consciousness　takes　this　positive　significance　of　the　negatively
affirmed　particular　will　to　be　the　will　of　the　other　extreme；　the　will；　which；　because　it　is　simply　an
〃other〃　for　consciousness；　assumes　the　form　of　advice；　or　counsel；　not　through　itself；　but　through
the　third　term；　the　mediator。　Hence　its　will　certainly　becomes；　for　consciousness；　universal　will；
inherent　and　essential　will；　but　is　not　itself　in　its　own　view　this　inherent　reality。　The　giving　up　of　its
own　will　as　particular　is　not　taken　by　it　to　be　in　principle　the　positive　element　of　universal　will。
Similarly　its　surrender　of　possession　and　enjoyment　has　merely　the　same　negative　significance；　and
the　universal　which　it　thereby　comes　to　find　is；　in　its　view；　not　its　own　doing　proper。　This　unity　of
objectivity　and　independent　self…existence　which　lies　in　the　notion　of　action；　and　which　therefore
comes　for　consciousness　to　be　the　essential　reality　and　object　—　as　this　is　not　taken　by
consciousness　to　be　the　principle　of　its　action；　neither　does　it　become　an　object　for　consciousness
directly　and　through　itself。　Rather；　it　makes　the　mediating　minister　express　this　still　halting　certainty；
that　its　unhappy　state　is　only　implicitly　the　reverse；　i。e。　is　only　implicitly　action　bringing
self…satisfaction　in　its　act　or　blessed　enjoyment；　that　its　pitiable　action　too　is　only　implicitly　the
reverse；　namely；　absolute　action；　that　in　principle　action　is　only　really　action　when　it　is　the　action　of
some　particular　individual。　But　for　its　self；　action　and　its　own　concrete　action　remain　something
miserable　and　insignificant；　its　enjoyment　pain；　and　the　sublation　of　these；　positively　considered；
remains　a　mere　〃beyond〃。　But　in　this　object；　where　it　finds　its　own　action　and　existence；　qua　this
particular　consciousness；　to　be　inherently　existence　and　action　as　such；　there　has　arisen　the　idea　of
Reason；　of　the　certainty　that　consciousness　is；　in　its　particularity；　inherently　and　essentially
absolute；　or　is　all　reality。　



　　　　　　　　　　　　　　　　　



1。　The　term　〃unglückliches　Bewusstsein〃　is　designed　as　a　summary　expression　for　the　following
movement；　there　being　no　recognized　general　term　for　this　purpose；　as　in　the　case　of　〃Stoicism〃。
The　term　hardly　seems　fortunate：　with　the　following　analysis　should　be　read　Hegel's　Philosophy　of
History；　part　4；　sec。　2；　c。　1　and　2。　（Eng。　Tr。　Pp。　380…415）　and　History　of　Philosophy；　part　2；
Introduction。　

2。　God　as　Judge。　

3。　Christ。　

4。　The　religious　communion。　

5。　I。e。　the　philosophical　observer。　

6。　The　historic　Christ　as　worshipped；　e。g。　in　the　mediaeval　church。　

7。　Cp。　The　Crusades。　

8。　The　conception　of　the　nothingness　of　the　individual　in　the　sight　of　God。　

9。　Asceticism。　

10。　The　Priesthood。　

11。　Cp。　The　use　in　the　Church　services　of　Latin　instead　of　the　vernacular：　religious　processions；
etc。　

12。　Absolution。




C　—
　　　　　　　　　　　　　　　　　　　FREE　CONCRETE　MIND　（1）

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　（AA）
　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　（）　Reason　（1）

　　　　　　　　　　　　　　　　　Reason's　Certainty　and
　　　　　　　　　　　　　　　　　　　　　　　　Reason's　Truth

WITH　the　thought　which　consciousness　has　laid　hold　of；　that　the　individual　consciousness　is
inherently　absolute　reality；　consciousness　turns　back　into　itself。　In　the　case　of　the　unhappy
consciousness；　the　inherent　and　essential　reality　is　a　〃beyond〃　remote　from　itself。　But　the　process
of　its　own　activity　has　in　its　case　brought　out　the　truth　that　individuality；　when　completely
developed；　individuality　which　is　a　concrete　actual　mode　of　consciousness；　is　made　the　negative　of
itself；　i。e。　the　objective　extreme；　—　in　other　words；　has　forced　it　to　make　explicit　its　self…existence；
and　turned　this　into　an　objective　fact。　In　this　process　it　has　itself　become　aware；　too；　of　its　unity
with　the　universal；　a　unity　which；　seeing　that　the　individual　when　sublated　is　the　universal；　is　no
longer　looked　on　by　us　as　falling　outside　it；　and　which；　since　consciousness　maintains　itself　in　this
its　negative　condition；　is　inherently　in　it　as　such　its　very　essence。　Its　truth　is　what　appears　in　the
process　of　synthesis　—　where　the　extremes　were　seen　to　be　absolutely　held　apart　—　as　the　middle
term；　proclaiming　to　the　unchangeable　consciousness　that　the　isolated　individual　has　renounced
itself；　and　to　the　individual　consciousness　that　the　unchangeable　consciousness　is　no　longer　for　it　an
extreme；　but　is　one　with　it　and　reconciled　to　it。　This　mediating　term　is　the　unity　directly　aware　of
both；　and　relating　them　to　one　another；　and　the　consciousness　of　their　unity；　which　it　proclaims　to
consciousness　and　thereby　to　itself；　is　the　certainty　and　assurance　of　being　all　truth。　

From　the　fact　that　self…consciousness　is　Reason；　its　hitherto　negative　attitude　towards　otherness
turns　round　into　a　positive　attitude。　So　far　it　has　been　concerned　merely　with　its　independence　and
freedom；　it　has　sought　to　save　and　keep　itself　for　itself　at　the　expense　of　the　world　or　its　own
actuality；　both　of　which　appeared　to　it　to　involve　the　denial　of　its　own　essential　nature。　But　qua
reason；　assured　of　itself；　it　is　at　peace　so　far　as　they　are　concerned；　and　is　able　to　endure　them；　for
it　is　certain　its　self　is　reality；　certain　that　all　concrete　actuality　is　nothing　else　but　it。　Its　thought　is
itself　eo　ipso　concrete　reality；　its　attitude　towards　the　latter　is　thus　that　of　Idealism。　To　it；　looking
at　itself　in　this　way；　it　seems　as　if　now；　for　the　first　time；　the　world　had　come　into　being。　Formerly；
it　did　not　understand　the　world；　it　desired　the　world　and　worked　upon　it；　then　withdrew　itself　from
it　and　retired　into　itself；　abolished　the　world　so　far　as　itself　was　concerned；　and　abolished　itself　qua
consciousness　—　both　the　consciousness　of　that　world　as　essentially　real；　as　well　as　the
consciousness　of　its　nothingness　and　unreality。　Here；　for　the　first　time；　after　the　grave　of　its　truth　is
lost；　after　the　annihilatio