phenomenology of mind-第64章

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inherently　and　implicitly　real；　has　likewise　been　vanquished　and　has　disappeared　with　the
attainment　of　the　above　result。　The　self…existence　of　individuality　was　there　in　opposition　to　the
inner　essential　nature；　the　universal；　and　made　its　appearance　as　a　reality　cut　off　from　the　inherent
implicit　nature。　Since；　however；　it　has　come　out　that　reality　is　in　undivided　unity　with　the　universal；
the　self…existence　of　the　world's　process　proves　not　to　be　more　than　an　aspect；　just　as　the　inherent
nature　（Ansich）　of　virtue　is　merely　an　aspect　too　（Ansicht）。　The　individuality　of　the　world's
process　may　doubtless　think　it　acts　merely　for　itself　or　selfishly；　it　is　better　than　it　thinks；　its　action
is　at　the　same　time　one　that　is　universal　and　with　an　inherent　being　of　its　own。　If　it　acts　selfishly；　it
does　not　know　what　it　is　doing；　and　if　it　insists　that　all　men　act　selfishly；　it　merely　asserts　that　all
men　are　unaware　as　to　what　action　is。　If　it　acts　for　itself；　this　is　just　the　explicit　bringing　into　reality
of　what　is　at　first　implicit　and　inherent。　The　purpose　of　its　self…existence；　of　its　〃being　for　itself〃；
which　it　fancies　opposed　to　the　inherent　nature　—　its　futile　ingenuity　and　cunning；　as　also　its
fine…spun　explanations　which　so　knowingly　demonstrate　the　existence　of　selfishness　everywhere　—
all　these　have　as　much　vanished　as　the　purpose　of　the　inherent　element　and　its　rhetoric。

Thus；　then；　the　effort；　the　struggle；　the　activity　of　individuality　is　inherently　an　end　in　itself；　the　use
of　powers；　the　play　of　their　outward　manifestations　—　that　is　what　gives　them　life：　otherwise　they
would　be　lifeless；　potential；　and　merely　implicit　（Ansich）。　The　inherent　implicit　nature　is　not　an
abstract　universal　without　existence　and　never　carried　into　effect；　it　is　itself　immediately　this　actual
present　and　this　living　actuality　of　the　process　of　individuality。



　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　



1。　Here　the　individual's　own　universal　nature　（his　own　good　and　true）　has　to　control　his　private
feelings　and　desires。

2。　Here；　by　contrast　with　（1）；　the　only　real　discipline　is　to　subdue　the　entire　personality　to　the
〃course　of　the　world〃　（i。e。；　the　good　and　true　in　it。）　




C
　　　　　　　　　　　　　Individuality；　which　takes　itself　to　be　Real
　　　　　　　　　　　　　　　　　　　　　　　　　　　　In　and　For　Itself

＇＇Translator's　comments：　The　following　section　gives　a　general　description　of　individuality　which
seeks　to　realize　itself；　not　in　the　one…sided　ways　analysed　in　the　three　preceding　sections；　but　as　a
complete　concrete　whole。　Here　individuality　does　not　regard　itself　abstractedly；　and　hence　does
not　treat　the　sphere　of　its　realization　as　in　any　way　alien　to　itself。　It　is　completely　one　with　the
objective　world　where　it　carries　out　its　ends；　and　finds　both　itself　adequate　to　its　own　realization；
and　the　world　sufficient　and　all…sufficient　for　the　embodiment　of　its　ends。　In　this　sphere　we　have；　as
it　were；　the　very　antithesis　of　the　preceding　state　of　mind。　There　the　good　was　opposed　to　the
course　of　the　〃world〃；　the　latter　being　dependent　for　its　goodness　on　individual　effort。　Here　it　is　as
if　the　〃world〃　were　made　up　of　the　activity　of　individuals　and　were　wholly　adequate　to　satisfy　and
embody　all　their　ends。　The　real　life　of　the　individual　is　found　simply　in　〃self…expression〃。　Naturally
therefore　individuals　take　themselves　here　to　be　〃real　just　as　they　are〃；　and　have　merely　to　express
or　develop　their　own　content　in　order　to　objectify　their　ends。　The　objective　world　is　their　activity
realized；　is　themselves　〃externalized〃。

This　condition　of　individuality　is　the　immediate　preparation　for　the　social　order　of　the　life　of　a　free
spiritual　community；　and　is　the　anticipation　of　that　community…a　community　where　the　individual　is
universalized　through　union　with　the　whole；　and　the　whole　particularized　in　the　individual。＇＇

SELF…CONSCIOUSNESS　has　now　grasped　its　own　principle；　which　at　first　was　only　our　notion
of　it；　viz。　the　notion　that；　when　consciously　certain　of　itself；　it　is　all　reality。　Its　purpose　and　nature
henceforward　consist　in　the　interpenetration　of　the　universal　（its　〃gifts〃　and　capacities〃）　and
individuality。　The　individual　moments　of　this　process　of　complete　concrete　permeation　preceding
the　unity　into　which　they　have　now　coalesced；　were　found　in　the　purposes　hitherto　considered。
These　have　now　vanished　—　as　being　mere　abstractions　and　chimeras；　which　belong　to　those　first
shallow　modes　of　mind's　self…consciousness；　and　which　have　their　truth　merely　in　the　illusory
〃being〃　of　the〃heart〃；　fancy　and　rhetoric；　and　not　in　reason。　This　reason　is　now　sure　of　its　own
reality　as　it　stands　（an　und　für　sich）；　and　no　longer　views　itself　as　an　ideal　purpose　which　it　seeks
to　realize　from　the　outset　in　opposition　to　immediately　existent　（sensible）　reality；　but；　on　the
contrary；　has　the　category　as　such　as　the　object　of　its　consciousness。

This　means　that　the　character　of　being　for　itself　on　its　own　account　（für　sich）；　or　of　negative
self…consciousness；　with　which　reason　started；　is　cancelled。　This　self…consciousness　at　that　stage
fell　in　with　a　reality　which　was　supposed　to　be　its　own　negative；　and　by　cancelling　which　it　was　to
realize　its　purpose。　Now　that　purpose　and　inherent　nature　（Ansichseyn）　have　proved　to　be　the
same　as　objective　existence　for　another　and　the　given　reality；　＇objective＇　truth　is　no　longer　divided
from　＇subjective＇　certainty　—　no　matter　whether　the　proposed　purpose　is　taken　as　certainty　of　self
and　the　realization　of　that　purpose　as　the　truth；　or　whether　the　purpose　is　taken　for　the　truth　and
reality　for　certainty。　The　essential　nature　and　purpose　as　it　stands　（an　und　für　sich）　constitute　the
certainty　of　immediate　reality　itself；　the　interpenetration　of　the　inherent　implicit　nature　（ansich）；　and
the　explicit　distinctive　nature　（fürsich）；　of　the　universal　and　individuality。　Action　is　per　se　its　truth
and　reality；　and　the　manifestation　or　expression　of　individuality　is　its　purpose　taken　just　as　it　stands。

With　the　attainment　of　such　a　conception；　therefore；　self…consciousness　has　returned　into　itself　and
passed　from　those　opposite　characteristics　which　the　category　presented；　and　which　its　relation　to
the　category　had；　when　it　was　〃observing〃　and　when　it　was　〃active〃。　Its　object　is　now　the　category
pure　and　simple；　in　other　words；　it　is　itself　the　category　become　conscious　of　itself。　Its　account
with　its　previous　forms　is　now　closed；　they　lie　behind　it　in　the　forgotten　past；　they　do　not　come
forward　against　it　as　its　world　found　ready　to　hand；　but　are　developed　solely　within　itself　as
transparent　moments。　Yet　they　still　fall　apart　within　its　consciousness　at　this　stage　as　a　movement
of　distinct　moments；　which　has　not　yet　got　combined　into　its　own　substantial　unity。　But　throughout
all　these　moments　self…consciousness　holds　firmly　to　that　simple　unity　of　self　with　objective
existence　which　is　its　constitutive　generic　nature。

Consciousness　has　in　this　way　cast　away　all　opposition　and　every　condition　limiting　its　activity。　It
starts　anew　from　itself；　and　is　occupied　not　with　something　external；　but　with　itself。　Since
individuality　is　in　itself　actuality；　the　material　of　operation　and　the　purpose　of　action　lie　in　the　action
itself。　Action　consequently　has　the　appearance　of　the　movement　of　a　circle；　which　moves　itself
within　itself　freely　in　vacuo；　which；　unimpeded；　now　enlarges　and　then　contracts；　and　is　quite
content　to　play　simply　within　itself　and　with　itself。　The　element　in　which　individuality　manifests　and
displays　its　form　and　shape；　is　simply　the　day；　in　whose　light　consciousness　wants　to　display　itself。

This　element…the　daylight…means　nothing　but　the　simple　assuming　of　the　form　of　individuality。
Action　alters　nothing；　opposes　nothing；　it　is　the　mere　form　of　translation　from　a　condition　of　being
invisible　to　one　of　being　visible；　and　the　content；　brought　thus　to　daylight；　and　laid　bare；　is　nothing
else　than　what　this　action　already　is　implicitly　（an　sich）。　It　is　implicit…that　is　its　form　as　unity　in
thought：　and　it　is　actual…that　is　its　form　as　unity　in　existence：　while　it　is　itself　content　merely　in
virtue　of　maintaining　this　character　of　simplicity　in　spite　of　its　aspect　of　process　and　transition。　




a
　　　　　Self…Contained　Individuals　Associated　as　a　Community　of　Animals；
　　　　　　　　　　　　　　　　　　　　　　&　the　Deception　thence　arising：
　　　　　　　　　　　　　　　　　　　　　　　　The　Real　Fact　（1）

THE　above　substantial　individuality；　to　begin　with；　is　again　single　and　determinate。　Absolute　reality；
which　it　knows　itself　to　be；　is　thus；　in　the　way　it　becomes　consciously　aware　of　that　reality；
abstractly　universal；　without　filling　and　content；　merely　the　empty　thought　of　this　category。　We
have　to　see　how　this　conception　of　substantial　individuality　is　made　explicit　in　its　various　moments；
and　how　it　comes　to　be　conscious　of　its　true　nature。

　　　　　　　　　　　　　　　　　　　　　1。　The　Notion　of　Individuality　as　Real

The　conception　of　this　individuality；　as　it　takes　itself　as　such　to　be　all　reality；　is　in　the　first　instance　a
mere　result：　its　own　movement　and　reality　are　not　yet　set　forth；　it　is　here　in　its　immediacy　as
something　purely　and　simply　implicit。　Negativity；　however；　which　is　the　same　as　what　appears　as
movement　and　process；　is　inherent　in　this　implicit　state　as　a　determinate　quality；　and　being；　i。e。　the
simple　implicit　state；　comes　to　be　a　determinate　compass　or　range　of　being。　Individuality　confronts
us；　therefore；　as　an　original　determinate　nature：　original；　in　virtue　of　its　being　implicit：　originally
determinate；　in　virtue　of　the　negative　moment　lying　in　that　implicitness；　which　negative　element　is
thereby　a　quality。　This　limitation　cannot；　however；　limit　the　action　of　consciousness；　for　this
consists　at　the　present　stage　in　thorough　and　complete　relation　of　itself　to　itself：　relation　to　what　is
other　than　itself；　which　its　limitation　would　involve；　is　now　overcome。　The　character　inherent
originally　by　nature　is　thus　merely　an　undefined　（simple）　principle；　a　transparent　universal　element
in　which　individuality　finds　itself　free　and　at　one　with　itself；　as　well　as　unfolds　its　diversity　without
restraint；　and　in　realizing　itself　is　simply　in　reciprocal　relation　with　itself。　We　have　here　something
similar　to　what　we　find　in　the　case　of　indeterminate　animal　life：　this　breathes　the　breath　of　life；　let　us
say；　into　water　as　its　element；　or　air　or　earth；　and　within　these　again　into　still　more　determinate
conditions：　every　aspect　of　its　life　is　affected　by　the　specific　element；　and　yet　animal　life　still　keeps
these　aspects　within　its　power　and　itself　a　unity　in　spite　of　the　limitations　of　the　element；　and
remains　qua　the　given　particular　organization　animal　life　throughout；　the　same　general　fact　of　animal
life。

This　determinate　original　nature　of　consciousness；　in　which　it　finds　itself　freely　and　wholly；　appears
as　the　immediate　and　only　proper　content　of　the　purpose　of　the　individual。　That　content　is　indeed　a
definite　content；　but　is　only　content　so　far　as　we　take　the　implicit　nature　in　isolation。　In　truth；
however；　it　is　reality　（Realit？t）　permeated　by　individuality：　actuality　（Wirklichkeit）　in　the　way
consciousness　qua　individual　contains　thi