phenomenology of mind-第81章

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consciousness　is　also　real　in　its　inherent　nature；　and　has　likewise　to　take　this　aspect　for　its　point　of
view　and　criterion；　and　by　so　doing　round　off　completely　the　judgment　of　self…conscious　spirit。
According　to　this　aspect　state…power　expresses　its　essential　nature：　the　power　of　the　state　is　in
part　the　quiet　insistence　of　law；　in　part　government　and　prescription；　which　appoints　and　regulates
the　particular　processes　of　universal　action。　The　one　is　the　simple　substance　itself；　the　other　its
action　which　animates　and　sustains　itself　and　all　individuals。　The　individual　thus　finds　therein　his
ground　and　nature　expressed；　organized；　and　exercised。　As　against　this；　the　individual；　by　the
enjoyment　of　wealth；　does　not　get；　to　know　his　own　universal　nature：　he　only　gets　a　transitory
consciousness　and　enjoyment　of　himself　qua　particular　and　self…existing　and　discovers　his
discordance；　his　want　of　agreement　with　his　own　essential　nature。　The　conceptions　Good　and　Bad
thus　receive　here　a　content　the　opposite　of　what　they　had　before。

These　two　ways　of　judging　find　each　of　them　an　identity　and　a　disagreement。　In　the　first　case
consciousness　finds　the　power　of　the　state　out　of　agreement　with　it；　and　the　enjoyment　that　came
from　wealth　in　accord　with　it；　while　in　the　second　case　the　reverse　holds　good。　There　is　a　twofold
attainment　of　identity　and　a　twofold　form　of　disagreement：　there　is　an　opposite　relation　established
towards　both　the　essential　realities。　We　must　pass　judgment　on　these　different　ways　of　judging　as
such；　to　this　end　we　have　to　apply　the　criterion　already　brought　forward。　The　conscious　relation
which　finds　identity　or　agreement；　is；　according　to　this　standard；　the　Good；　that　which　finds　want
of　agreement；　the　Bad。　These　two　types　of　relation　must　henceforth　be　regarded　as　diverse　forms
of　conscious　existence。　Conscious　life；　through　taking　up　a　different　kind　of　relation；　thereby
becomes　itself　characterized　as　different；　comes　to　be　itself　good　or　bad。　It　is　not　thus　distinct　in
virtue　of　the　fact　that　it　took　as　its　constitutive　principle　either　existence　for　itself；　or　mere　being　in
itself；　for　both　are　equally　essential　moments　of　its　life：　that　dual　way　of　judging；　above　discussed；
presented　those　principles　as　separated；　and　contained；　therefore；　merely　abstract　ways　of
judging。　Concrete　actual　conscious　life　has　within　it　both　principles；　and　the　distinction　between　its
forms　falls　solely　within　its　own　nature；　viz。　inside　the　relation　of　itself　to　the　real。

　　　　　　　　　　　　　（b）　The　Cleavage　of　Self…consciousness　：　Nobility　and　Baseness

This　relation　takes　opposite　forms；　in　the　one　there　is　an　active　attitude　towards　state…power　and
wealth　as　to　something　with　which　it　is　in　accord；　in　the　other　it　is　related　to　these　realities　as　to
something　with　which　it　is　at　variance。　A　conscious　life　which　finds　itself　at　one　with　them　has　the
attribute　of　Nobility。　In　the　case　of　the　public　authority　of　the　state；　it　regards　what　is　in　accord
with　itself；　and　sees　that　it　has　there　its　own　nature　pure　and　simple　and　the　sphere　for　the　exercise
of　its　own　powers；　and　stands　in　the　position　of　actually　rendering　obedient　service　in　its　interests；
as　well　as　that　of　inner　reverence　towards　it。　In　the　same　way　in　the　sphere　of　wealth；　it　sees　that
wealth　secures　for　it　the　consciousness　of　self…existence；　of　realizing　the　other　essential　aspect　of
its　nature：　hence　it　looks　upon　wealth　likewise　as　something　essential　in　relation　to　itself　；
acknowledges　him　from　whence　the　enjoyment　comes　as　a　benefactor；　and。　considers　itself　under
a　debt　of　obligation。

The　conscious　life　involved　in　the　other　relation；　again；　that　of　disagreement；　has　the　attribute　of
Baseness。　It　holds　to　its　discordance　with　both　those　essential　elements。　It　looks　upon　the
authoritative　power　of　the　state　as　a　chain；　as　something　suppressing　its　separate　existence　for　its
own　sake；　and　hence　hates　the　ruler；　obeys　only　with　secret　malice；　and　stands　ever　ready　to　burst
out　in　rebellion。　It　sees；　too；　in　wealth；　by　which　it　attains　to　the　enjoyment　of　its　own　independent
existence；　merely　something　discordant；　i。e。　its　disagreement　with　its　permanent　nature；　since
through　wealth　it　only　gets　a　sense　of　its　particular　isolated　existence　and　a　consciousness　of
passing　enjoyment；　since　it　loves　wealth　but　despises　it；　and；　with　the　disappearance　of　enjoyment；
of　what　is　inherently　evanescent　regards　its　relation　to　the　man　of　wealth　as　having　ceased　too。

These　relations　now　express；　in　the　first　instance；　a　judgment；　the　determinate　characterization　of
what　both　those　facts　＇state…power　and　wealth＇　are　as　objects　for　consciousness；　not　as　yet　what
they　are　in　their　complete　objective　nature　（an　und　für　sich）。　The　reflexion　which　is　presented　in
this　judgment　is　partly　at　first　for　us　＇who　are　philosophizing＇　an　affirmation　of　the　one
characteristic　along　with　the　other；　and　hence　is　a　simultaneous　cancelling　of　both；　it　is　not　yet　the
reflexion　of　them　for　consciousness　itself。　Partly；　again；　they　are　at　first　immediate　essential　entities；
they　have　not　become　this；　nor　is　there　in　them　consciousness　of　self：　that　for　which　they　are　is　not
yet　their　animating　principle：　they　are　predicates　which　are　not　yet　themselves　subject。　On　account
of　this　separation；　the　entirety　of　the　spiritual　process　of　judgment　also　breaks　asunder　and　falls
into　two　modes　of　consciousness；　each　of　which　has　a　one…sided　character。　Now；　just　as　at　the
outset　the　indifference　of　the　two　aspects　in　the　process　of　self…estrangement…one　of　which　was　the
inherent　essential　being　of　pure　consciousness；　viz。　the　determinate　ideas　of　good　and　bad；　the
other　their　actual　existence　in　the　form　of　state…power　and　wealth…passed　to　the　stage　of　being
related　the　one　to　the　other；　passed　to　the　level　of　judgment；　in　the　same　way　this　external　relation
must　be　raised　to　the　level　of　their　inner　unity；　must　become　a　relation　of　thought　to　actual　reality；
and　also　the　spirit　animating　both　the　forms　of　judgment　will　make　its　appearance。　This　takes　place
when　judgment　passes　into　inference；　becomes　the　mediating　process　in　which　the　middle　term
necessitating　and　connecting　both　sides　of　the　judgment　is　brought　into　relief。

The　noble　type　of　consciousness；　then；　finds　itself　in　the　judgment　related　to　state…power；　in　the
sense　that　this　power　is　indeed　not　a　self　as　yet　but　at　first　is　universal　substance；　in　which；
however；　this　form　of　mind　feels　its　own　essential　nature　to　exist；　is　conscious　of　its　own　purpose
and　absolute　content。　By　taking　up　a　positive　relation　to　this　substance；　it　assumes　a　negative
attitude　towards　its　own　special　purposes；　its　particular　content　and　individual　existence；　and　lets
them　disappear。　This　type　of　mind　is　the　heroism　of　Service；　the　virtue　which　sacrifices　individual
being　to　the　universal；　and　thereby　brings　this　into　existence；　the　type　of　personality　which　of　itself
renounces　possession　and　enjoyment；　acts　for　the　sake　of　the　prevailing　power；　and　in　this　way
becomes　a　concrete　reality。

Through　this　process　the　universal　becomes　united　and　bound　up　with　existence　in　general；　just　as
the　individual　consciousness　makes　itself　by　this　renunciation　essentially　universal。　That　from　which
this　consciousness　estranges　itself　by　submitting　to　serve　is　its　consciousness　immersed　in　mere
existence：　but　the　being　alienated　from　itself　is　the　inherent　nature。　By　thus　shaping　its　life　in　accord
with　what　is　universal；　it　acquires　a　Reverence　for　itself；　and　gets　reverence　from　others。　The
power　of　the　state；　however；　which　to　start　with　was　merely　universal　in　thought；　the　inherent
nature；　becomes　through　this　very　process　universal　in　fact；　becomes　actual　power。　It　is　actually　so
only　in　getting　that　actual　obedience　which　it　obtains　through　self…consciousness　judging　it　to　be　the
essential　reality；　and　through　the　self　being　freely　sacrificed　to　it。　The　result　of　this　action；　binding
the　essential　reality　and　self　indissolubly　together；　is　to　produce　a　twofold　actuality　—　a　self　that　is
truly　actualized；　and　a　state…power　whose　authority　is　accepted　as　true。

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　（c）　Service　and　Advice

Owing　to　this　alienation　＇implied　in　the　idea　of　sacrifice＇　state…power；　however；　is　not　yet　a
self…consciousness　that　knows　itself　as　state…power。　It　is　merely　the　law　of　the　state；　its　inherent
principle；　that　is　accepted；　the　state…power　has　as　yet　no　particular　will。　For　as　yet　the
self…consciousness　rendering　service　has　not　surrendered　its　pure　selfhood；　and　made　it　an
animating　influence　in　the　exercise　of　state…power；　the　serving　attitude　merely　gives　the　state　its
bare　being；　sacrifices　merely　its　existence　to　the　state；　not　its　essential　nature。　This　type　of
self…consciousness　has　a　value　as　one　that　is　in　conformity　with　the　essential　nature；　and　is
acknowledged　and　accepted　because　of　its　inherent　reality。　The　others　find　their　essential　nature
operative　in　it；　but　not　their　independent　existence　—　find　their　thinking；　their　pure　consciousness
fulfilled；　but　not　their　specific　individuality。　It　has　a　value；　therefore；　in　their　thoughts；　and　is
honoured　accordingly。　Such　a　type　is　the　haughty　vassal；　be　is　active　in　the　interests　of　the
state…power；　so　far　as　the　latter　is　not　a　personal　will　＇a　monarch＇　but　merely　an　essential　will。　His
self…importance　lies　only　in　the　honour　thus　acquired；　only　in　the　general　mind　which　directs　its
thoughts　to　what　is　essential；　not　in　an　individuality　thinking　gratefully　of　services　rendered；　for　he
has　not　helped　this　individuality　＇the　monarch＇　to　get　independence。　The　language　he　would　use；
were　he　to　occupy　a　direct　relation　to　the　personal　win　of　the　state…power；　which　thus　far　has　not
arisen；　would　take　the　form　of　〃counsel〃　imparted　in　the　interests　of　what　is　best　for　all。

State…power　has；　therefore；　still　at　this　stage　no　will　to　oppose　the　advice；　and　does　not　decide
between　the　different　opinions　as　to　what　is　universally　the　best。　It　is　not　yet　governmental　control；
and　on　that　account　is　in　truth　not　yet　real　state…power。　Individual　self…existence；　the　possession　of
an　individual　will　that　is　not　yet　qua　will　surrendered；　is　the　inner　secretly　reserved　spiritual
principle　of　the　various　classes　and　stations；　a　spirit　which　keeps　for　its　own　behoof　what　suits
itself　best；　in　spite　of　its　words　about　the　universal　best；　and　tends　to　make　this　clap…trap　about
what　is　universally　the　best　a　substitute　for　action　bringing　it　about。　The　sacrifice　of　existence；
which　takes　place　in　the　case　of　service；　is　indeed　complete　when　it　goes　so　far　as　death。　But　the
endurance　of　the　danger　of　death　which　the　individual　survives；　leaves　him　still　a　specific　kind　of
existence；　and　hence　a　particular　self…reference；　and　this　makes　the　counsel　imparted　in　the
interests　of　the　universally　best　ambiguous　and　open　to　suspicion；　it　really　means；　in　point　of　fact；
retaining　the　claim　to　a　private　opinion　of　his　own；　and　a　separate　individual　will　as　against　the
power　of　the　state。　Its　relation　to　the　latter　is；　therefore；　still　one　of　discordance；　and　it　possesses
the　characteristic　found　in　the　case　of　the　base　type　o