phenomenology of mind-第79章

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into　the　self。　But　if　the　former；　the　first　self　holding　good　directly；　was　the　single　person；　this
second；　which　returns　into　itself　from　its　self…relinquishment；　will　be　the　universal　self；　the
consciousness　grasping　the　conception；　and　these　spiritual　worlds；　all　of　whose　moments　insist　on
having　a　fixed　reality　and　an　un…spiritual　subsistence；　will　be　dissolved　in　the　light　of　pure　Insight。
This　insight；　being　the　self　grasping　itself；　completes　the　stage　of　culture。　It　takes　up　nothing　but　the
self；　and　everything　as　the　self；　i。e。　it　comprehends　everything；　extinguishes　all　objectiveness；　and
converts　everything　implicit　into　something　explicit；　everything　which　has　a　being　in　itself　into　what
is　for　itself。　When　turned　against　belief；　against　faith；　as　the　alien　realm　of　inner　being　lying　in　the
distant　beyond；　it　is　Enlightenment　（Aufkl？rung）。　This　enlightenment　completes　spirit's
self…estrangement　in　this　realm　too；　whither　spirit　in　self…alienation　turns　to　seek　its　safety　as　to　a
region　where　it　becomes　conscious　of　the　peace　of　self…equipoise。　Enlightenment　upsets　the
household　arrangements；　which　spirit　carries　out　in　the　house　of　faith；　by　bringing　in　the　goods　and
furnishings　belonging　to　the　world　of　the　Here　and　Now；　a　world　which　that　spirit　cannot　refuse　to
accept　as　its　own　property；　for　its　conscious　life　likewise　belongs　to　that　world。　In　this　negative
task　pure　insight　realizes　itself　at　the　same　time；　and　brings　to　light　its　own　proper　object；　the
〃unknowable　absolute　Being〃　and　utility。（2）　Since　in　this　way　actuality　has　lost　all　substantiality；　and
there　is　nothing　more　implicit　in　it；　the　kingdom　of　faith；　as　also　that　of　the　real　world；　is
overthrown；　and　this　revolution　brings　about　absolute　freedom；；　the　stage　at　which　the　spirit
formerly　estranged　has　gone　back　completely　into　itself；　leaves　behind　this　sphere　of　culture；　and
passes　over　into　another　region；　the　land　of　the　inner　or　subjective　moral　consciousness
（moralischen　Bewusstsein）。



　　　　　　　　　　　　　　　　　　　　



1。　v。　p。　501　ff。　

2。　Cp。　Eighteenth　century　Deism　and　utilitarianism。　




I
　　The　World　of　Spirit　in　Self…Estrangement

THE　sphere　of　spirit　at　this　stage　breaks　up　into　two　regions。　The　one　is　the　actual　world；　that　of
self…estrangement；　the　other　is　that　which　spirit　constructs　for　itself　in　the　ether　of　pure
consciousness　raising　itself　above　the　first。　This　second　world；　being　constructed　in　opposition　and
contrast　to　that　estrangement；　is　just　on　that　account　not　free　from　it；　on　the　contrary；　it　is　only　the
other　form　of　that　very　estrangement；　which　consists　precisely　in　having　a　conscious　existence　in
two　sorts　of　worlds；　and　embraces　both。　Hence　it　is　not　self…consciousness　of　Absolute　Being　in
and　for　itself；　not　Religion；　which　is　here　dealt　with：　it　is　Belief；　Faith；　in　so　far　as　faith　is　a　flight
from　the　actual　world；　and　thus　is　not　a　self…complete　experience　（an　und　für　sich）。　Such　flight
from　the　realm　of　the　present　is；　therefore；　directly　in　its　very　nature　a　dual　state　of　mind。　Pure
consciousness　is　the　sphere　into　which　spirit　rises：　but　it　is　not　only　the　element　of　faith；　but　of　the
notion　as　well。　Consequently　both　appear　on　the　scene　together　at　the　same　time；　and　the　former
comes　before　us　only　in　antithesis　to　the　latter。




I。　a　
　　　Culture　&　its　Realm　of　Actual　Reality　（1）

THE　spirit　of　this　world　is　spiritual　essence　permeated　by　a　self…consciousness　which　knows　itself
to　be　directly　present　as　a　self…existent　particular；　and　knows　that　essence　as　an　objective　actuality
over　against　itself。　But　the　existence　of　this　world；　as　also　the　actuality　of　self…consciousness；
depends　on　the　process　that　self…consciousness　divests　itself　of　its　personality；　by　so　doing　creates
its　world；　and　treats　it　as　something　alien　and　external；　of　which　it　must　now　take　possession。　But
the　renunciation　of　its　self…existence　is　itself　the　production　of　the　actuality；　and　in　doing　so；
therefore；　self…consciousness　ipso　facto　makes　itself　master　of　this　world。

To　put　the　matter　otherwise；　self…consciousness　is　only　something　definite；　it　only　has　real
existence；　so　far　as　it　alienates　itself　from　itself。　By　doing　so；　it　puts　itself　in　the　position　of
something　universal；　and　this　its　universality　is　its　validity；　establishes　it；　and　is　its　actuality。　This
equality　of　the　self　with　all　selves　is；　therefore；　not　the　equality　that　was　found　in　the　case　of　right；
self…consciousness　does　not　here；　as　there；　get　immediate　validity　and　acknowledgment　merely
because　it　is；　on　the　contrary；　its　claim　to　be　valid　rests　on　its　having　made　itself；　by　that　mediating
process　of　self…alienation；　conform　to　what　is　universal。　The　spiritless　formal　universality　which
characterizes　the　sphere　of　right　takes　up　every　natural　form　of　character　as　well　as　of　existence；
and　sanctions　and　establishes　them。　The　universality　which　holds　good　here；　however；　is　one　that
has　undergone　development；　and　for　that　reason　it　is　concrete　and　actual。

　　　　　　　　　　　　　　（1）　Culture　as　the　Estrangement　of　Natural　Existence

The　means；　then；　whereby　an　individual　gets　objective　validity　and　concrete　actuality　here　is　the
formative　process　of　Culture。　The　estrangement　on　the　part　of　spirit　from　its　natural　existence　is
here　the　individual's　true　and　original　nature；　his　very　substance。　The　relinquishment　of　this　natural
state　is；　therefore；　both　his　purpose　and　his　mode　of　existence；　it　is　at　the　same　time　the　mediating
process；　the　transition　of　the　thought…constituted　substance　to　concrete　actuality；　as　well　as；
conversely；　the　transition　of　determinate　individuality　to　its　essential　constitution。　This　individuality
moulds　itself　by　culture　to　what　it　inherently　is；　and　only　by　so　doing　is　it　then　something　per　se　and
possessed　of　concrete　existence。　The　extent（2）　of　its　culture　is　the　measure　of　its　reality　and　its
power。　Although　the　self；　qua　this　particular　self；　knows　itself　here　to　be　real；　yet　its　concrete
realization　consists　solely　in　cancelling　and　transcending　the　natural　self。　The　original
determinateness　of　its　nature　is；　therefore；　reduced　to　a　matter　of　quantity；　to　a　greater　or　less
energy　of　will；　a　non…essential　principle　of　distinction。　But　purpose　and　content　of　the　self　belong　to
the　universal　substance　alone；　and　can　only　be　something　universal。　The　specific　particularity　of　a
given　nature；　which　becomes　purpose　and　content；　is　something　powerless　and　unreal：　it　is　a　〃kind
of　being〃　which　exerts　itself　foolishly　and　in　vain　to　attain　embodiment：　it　is　the　contradiction　of
giving　reality　to　the　bare　particular；　while　reality　is；　ipso　facto；　something　universal。　If；　therefore；
individuality　is　falsely　held　to　consist　in　particularity　of　nature　and　character；　then　the　real　world
contains　no　individualities　and　characters；　individuals　are　all　alike　for　one　another；　the　pretence
（vermeint）　of　individuality　in　that　case　is　precisely　the　mere　presumptive　（gemeint）　existence
which　has　no　permanent　place　in　this　world　where　only　renunciation　of　self　and；　therefore；　only
universality　get　actual　reality。　What　is　presumed　or　conjectured　to　be　（Das　Gemeinte）　passes；
therefore；　simply　for　what　it　is；　for　a　kind　of　being。　〃Kind〃　is　not　quite　the　same　as　Espèce；（3）　〃the
most　horrible　of　all　nicknames；　for　it　signifies　mediocrity；　and　denotes　the　highest　degree　of
contempt〃。（4）　〃A　kind〃　and　〃to　be　good　of　its　kind〃　are　German　expressions；　which　add　an　air　of
honesty　to　this　meaning；　as　if　it　were　not　so　badly　meant　and　intended　after　all；　or　which；　indeed；
do　not　yet　involve　a　clear　consciousness　of　what　〃kind〃　and　what　culture　and　reality　are。

That　which；　in　reference　to　the　single　individual；　appears　as　his　culture；　is　the　essential　moment　of
spiritual　substance　as　such；　viz。：　the　direct　transition　of　its　ideal；　thought…constituted；　universality
into　actual　reality；　or　otherwise　put；　culture　is　the　single　soul　of　this　substance；　in　virtue　of　which　the
essentially　inherent　（Ansich）　becomes　something　explicitly　acknowledged；　and　assumes　definite
objective　existence。　The　process　in　which　an　individuality　cultivates　itself　is；　therefore；　ipso　facto；
the　development　of　individuality　qua　universal　objective　being；　that　is　to　say；　it　is　the　development
of　the　actual　world。　This　world；　although　it　has　come　into　being　by　means　of　individuality；　is　in　the
eyes　of　self…consciousness　something　that　is　directly　and　primarily　estranged；　and；　for
self…consciousness；　takes　on　the　form　of　a　fixed；　undisturbed　reality。　But　at　the　same　time
self…consciousness　is　sure　this　is　its　own　substance；　and　proceeds　to　take　it　under　control。　This
power　over　its　substance　it　acquires　by　culture；　which；　looked　at　from　this　aspect；　appears　as
self…consciousness　making　itself　conform　to　reality；　and　doing　so　to　the　extent　permitted　by　the
energy　of　its　original　character　and　talents。　What　seems　here　to　be　the　individual's　power　and
force；　bringing　the　substance　under　it；　and　thereby　doing　away　with　that　substance　is　the　same
thing　as　the　actualization　of　the　substance。　For　the　power　of　the　individual　consists　in　conforming
itself　to　that　substance；　i。e。　in　emptying　itself　of　its　own　self；　and　thus　establishing　itself　as　the
objectively　existing　substance。　Its　culture　and　its　own　reality　are；　therefore；　the　process　of　making
the　substance　itself　actual　and　concrete。

The　self　is　conscious　of　being　actual　only　as　transcended；　as　cancelled。（5）　The　self　does　not　here
involve　the　unity　of　consciousness　of　self　and　object；　rather　this　object　is　negative　as　regards　the
self。　By　means　of　the　self　qua　inner　soul　of　the　process；　the　substance　is　so　moulded　and　worked
up　in　its　various　moments；　that　one　opposite　puts　life　into　the　other；　each　opposite；　by　its　alienation
from　the　other；　gives　the　other　stability；　and　similarly　gets　stability　from　the　other。　At　the　same　time；
each　moment　has　its　own　definite　nature；　in　the　sense　of　having　an　insuperable　worth　and
significance；　and　has　a　fixed　reality　as　against　the　other。　The　process　of　thought　fixes　this　distinction
in　the　most　general　manner　possible；　by　means　of　the　absolute　opposition　of　〃good〃　and　〃bad〃；
which　are　poles　asunder　and　can　in　no　way　become　one　and　the　same。　But　the　very　soul　of　what　is
thus　fixed　consists　in　its　immediate　transition　to　its　opposite；　existence　consists　really　in　transmuting
each　determinate　element　into　its　opposite；　and　it　is　only　this　estrangement　that　constitutes　the
essential　nature　and　the　preservation　of　the　whole。　We　must　now　consider　this　process　by　which
the　moments　are　thus　made　actual　and　give　each　other　life；　the　alienation　will　be　found　to　alienate
itself；　and　the　whole　thereby　will　take　all　its　contents　back　into　the　ultimate　principle　it　implies
（seinen　Begriff）。

At　the　outset　we　must　deal　with　the　simple　substance　itself　in　its　immediate　unconscious
organization　of　its　moments；　they　exist　there；　but　are　lifeless；　their　soul　is　wanting。　We　have　here
something　like　what　we　find　in　nature。　Nature；　we　find；　is　resolved　and　spread　out　into　separate
and　general　elements　—　air；　water；　fire；　earth。　Of　these　air　is　the　unchanging　factor；　purely　universal
and　transparent；　water；　the　rea