phenomenology of mind-第82章

按键盘上方向键 ← 或 → 可快速上下翻页，按键盘上的 Enter 键可回到本书目录页，按键盘上方向键 ↑ 可回到本页顶部！
————未阅读完？加入书签已便下次继续阅读！


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　of　consciousness　—　it　is　ever　at　the　point　of
breaking　out　into　rebellion。

This　contradiction；　which　has　to　be　overcome；　in　this　form　of　discordance　and　opposition　between
the　independence　of　the　individual　conscious　life　and　the　universality　belonging　to　state…authority；
contains　at　the　same　time　another　aspect。　That　renunciation　of　existence；　when　it　is　complete；　as　it
is　in　death；　is　one　that　does　not　revert　to　the　consciousness　that　makes　the　sacrifice；　it　simply　is：
this　consciousness　does　not　survive　the　renunciation　and　exist　in　its　own　self…completeness　（an
und　für　sich）；　it　merely　passes　away　into　the　unreconciled　opposite。　That　alone　is　true　sacrifice　of
individuality；　therefore；　in　which　it　gives　itself　up　as　completely　as　in　the　case　of　death；　but　all　the
while　preserves　itself　in　the　renunciation。　It　comes　thereby　to　be　actually　what　it　is　implicitly　—　the
identical　unity　of　self　with　its　opposed　self。　In　this　way；　by　the　inner　withdrawn　and　secret　spiritual
principle；　the　self　as　such；　coming　forward　and　abrogating　itself；　the　state…power　becomes　ipso
facto　raised　into　a　proper　self　of　its　own；　without　this　estrangement　of　self　the　deeds　of　honour；
the　actions　of　the　noble　type　of　consciousness；　and　the　counsels　which　its　insight　reveals；　would
continue　to　maintain　the　ambiguous　character　which；　as　we　saw；　kept　that　secret　reserve　of　private
intention　and　self…will；　in　spite　of　its　overt　pretensions。

　　　　　　　　　　　　　　　　　　　　（2）　Language　as　the　Actuality　of　Culture

This　estrangement；　however；　takes　place　in　Language；　in　words　alone；　and　language　assumes　here
its　peculiar　role。　Both　in　the　sphere　of　the　general　social　order　（Sittlichkeit）；　where　language
embodies　laws　and　commands；　and　in　the　sphere　of　actual　life；　where　it　appears　as　conveying
advice；　the　content　of　what　it　expresses　is　the　essential　reality；　and　language　is　the　form　of　that
essential　content。　Here；　however；　it　takes　the　form　in　which　qua　language　it　exists　to　be　its　content；
and　possesses　authority；　qua　spoken　word；　it　is　the　power　of　utterance　qua　utterance　which；　just
in　speaking；　performs　what　has　to　be　performed。　For　it　is　the　existence　of　the　pure　self　qua　self；　in
speech　the　self…existent　singleness　of　self…consciousness　comes　as　such　into　existence；　so　that　its
particular　individuality　is　something　for　others。　Ego　qua　this　particular　pure　ego　is　non…existent
otherwise；　in　every　other　mode　of　expression　it　is　absorbed　in　some　concrete　actuality；　and
appears　in　a　shape　from　which　it　can　withdraw；　it　turns　reflectively　back　into　itself；　away　from　its
act；　as　well　as　from　its　physiognomic　expression；　and　leaves　such　an　incomplete　existence　（in
which　there　is　always　at　once　too　much　as　well　as　too　little）；　lying　soulless　behind。　Speech；
however；　contains　this　ego　in　its　purity；　it　alone　expresses　I；　I　itself。　Its　existence　in　this　case　is；
qua　existence；　a　form　of　objectivity　which　has　in　it　its　true　nature。　Ego　is　this　particular　ego；　but　at
the　same　time　universal；　its　appearing　is　ipso　facto　and　at　once　the　alienation　and　disappearance
of　this　particular　ego；　and　in　consequence　its　remaining　all　the　while　universal。　The　I；　that　expresses
itself；　is　apprehended　as　an　ego；　it　is　a　kind　of　infection　in　virtue　of　which　it　establishes　at　once　a
unity　with　those　who　are　aware　of　it；　a　spark　that　kindles　a　universal　consciousness　of　self。　That　it
is　apprehended　as　a　fact　by　others　means　eo　ipso　that　its　existence　is　itself　dying　away：　this　its
otherness　is　taken　back　into　itself；　and　its　existence　lies　just　in　this；　that；　qua　self…conscious

Now；　as　it　exists；　it　has　no　subsistence　and　that　it　subsists　just　through　its　disappearance。　This
disappearance　is；　therefore；　itself　ipso　facto　its　continuance；　it　is　its　own　cognition　of　itself；　and　its
knowing　itself　as　something　that　has　passed　into　another　self　that　has　been　apprehended　and　is
universal。

Spirit　acquires　this　form　of　reality　here；　because　the　extremes；　too；　whose　unity　spirit　is；　have
directly　the　character　of　being　realities　each　on　its　own　account。　Their　unity　is　disintegrated　into
rigid　aspects；　each　of　which　is　an　actual　object　for　the　other；　and　each　is　excluded　from　the　other。
The　unity；　therefore；　appears　in　the　r？le　of　a　mediating　term；　which　is　excluded　and　distinguished
from　the　separated　reality　of　the　two　sides；　it　has；　therefore；　itself　the　actual　character　of　something
objective；　apart；　and　distinguished　from　its　aspects；　and　objective　for　them；　i。e。　the　unity　is　an
existent　objective　fact。　The　spiritual　substance　comes　as　such　into　existence　only　when　it　has　been
able　to　take　as　its　aspects　those　self…consciousnesses；　which　know　this　pure　self　to　be　a　reality
possessing　immediate　validity；　and　therein　immediately　know；　too；　that　they　are　such　realities
merely　through　the　mediating　process　of　alienation。　Through　that　pure　self　the　moments　of
substance　get　the　transparency　of　a　self…knowing　category；　and　become　clarified　so　far　as　to　be
moments　of　spirit；　through　the　mediating　process　spirit　comes　to　exist　in　spiritual　form。　Spirit　in　this
way　is　the　mediating　term；　presupposing　those　extremes　and　produced　through　their　existence；　but
it　is　also　the　spiritual　whole　breaking　out　between　them；　which　sunders　its　self　into　them；　and；
solely　in　virtue　of　that　contact；　creates　each　into　the　whole　in　terms　of　its　principle。　The　fact　that
both　extremes　are　from　the　start　and　in　their　very　nature　transcended　and　disintegrated　produces
their　unity；　and　this　is　the　process　which　fuses　both　together；　interchanges　their　characteristic
features；　and　binds　them　together；　and　does　so　in　each　extreme。　This　mediating　process
consequently　actualizes　the　principle　of　each　of　the　two　extremes；　or　makes　what　each　is　inherently
in　itself　its　controlling　and　moving　spirit。

Both　extremes；　the　state…authority　and　the　noble　type　of　consciousness；　are　disintegrated　by　this
latter。　In　state…power；　the　two　sides　are　the　abstract　universal　which　is　obeyed；　and　the　individual
will　existing　on　its　own　account；　which；　however；　does　not　yet　belong　to　the　universal　itself。　In
nobility；　the　two　sides　are　the　obedience　in　giving　up　existence；　or　the　inherent　maintenance　of
self…respect　and　honour；　and；　on　the　other　hand；　a　self　which　exists　purely　for　its　own　sake　and
whose　self…existence　is　not　yet　done　away　with；　the　self…will　that　remains　always　in　reserve。　These
two　moments　into　which　the　extremes　are　refined；　and　which；　therefore；　find　expression　in
language；　are　the　abstract　universal；　which　is　called　the　〃universal　best〃；　and　the　pure　self　which　by
rendering　service　abrogated　the　life　of　absorption　in　the　manifold　variety　of　existence。　Both　in
principle　are　the　same；　for　pure　self　is　just　the　abstract　universal；　and　hence　their　unity　acts　as　their
mediating　term。　But　the　self　is；　at　first；　actual　only　in　consciousness；　the　one　extreme；　while　the
inherent　nature　（Ansich）　is　actualized　in　the　other　extreme；　state…authority。　That　state…power　not
merely　in　the　form　of　honour　but　in　reality　should　be　transferred　to　it；　is　lacking　in　the　case　of
consciousness；　while　in　the　case　of　state…authority　there　is　lacking　the　obedience　rendered　to　it　not
merely　as　a　so…called　universal　best；　but　as　will；　in　other　words；　as　state…power　which　is　the　self
regulating　and　deciding。　The　unity　of　the　principle　in　which　state…power　still　remains；　and　into
which　consciousness　has　been　refined；　becomes　real　in　this　mediating　process；　and　this　exists　qua
mediating　term　in　the　simple　form　of　speech。　All　the　same；　the　aspects　of　this　unity　are　not　yet
present　in　the　form　of　two　selves　as　selves；　for　state…power　has　first　to　be　inspired　with　active
self…hood。　This　language　is；　therefore；　not　yet　spiritual　existence　in　the　sense　in　which　spirit
completely　knows　and　expresses　itself。

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　（a）　Flattery

The　noble　consciousness；　being　the　extreme　which　is　the　self；　assumes　the　r？le　of　producing　the
language　by　which　the　separate　factors　related　are　formed　into　active　spiritual　wholes。　The　heroism
of　dumb　service　passes　into　the　heroism　of　flattery。　This　reflexion　of　service　in　express　language
constitutes　the　spiritual　self…disintegrating　mediating　term；　and　reflects　back　into　itself　not　only　its
own　special　extreme；　but　reflects　the　extreme　of　universal　power　back　into　this　self　too；　and
makes　that　power；　which　is　at　first　implicit；　into　an　independent　self…existence；　and　gives　it　the
individualistic　form　of　self…consciousness。　Through　this　process　the　indwelling　spirit　of　this
state…power　comes　into　existence　—　that　of　an　unlimited　monarch。　It　is　unlimited；　the　language　of
flattery　raises　this　power　into　its　transparent；　purified　universality；　this　moment　being　the　product　of
language；　of　purified　spiritualized　existence；　is　a　purified　form　of　self…identity。　It　is　a　monarch；　for
flattering　language　likewise　puts　individualistic　self…consciousness　on　its　pinnacle；　what　the　noble
consciousness　abandons　as　regards　this　aspect　of　pure　spiritual　unity　is　the　pure　essential　nature　of
its　thought；　its　ego　itself。　More　definitely　expressed：　…　flattery　raises　the　individual　singleness；　which
otherwise　is　only　imagined；　into　its　purist　form　as　an　actual　existence；　by　giving　the　monarch　his
proper　name。　For　it　is　in　the　name　alone　that　the　distinction　of　the　individual　from　every　one　else　is
not　imagined　but　is　actually　made　by　all。　By　having　a　name　the　individual　passes　for　a　pure
individual　not　merely　in　his　own　consciousness　of　himself；　but　in　the　consciousness　of　all。　By　its
name；　then；　the　monarch　becomes　absolutely　detached　from　every　one；　exclusive　and　solitary；　and
in　virtue　of　it　is　unique　as　an　atom　that　cannot　communicate　any　part　of　its　essential　nature；　and　has
no　equal。　This　name　is　thus　its　reflexion　into　itself；　or　is　the　actual　reality　which　universal　power　has
inherently　within　itself：　through　the　name　the　power　is　the　monarch。（6）　Conversely　he；　this　particular
individual；　thereby　knows　himself；　this　individual　self；　to　be　the　universal　power；　knows　that　the。
nobles　not　only　are　ready　and　prepared　for　the　service　of　the　state…authority；　but　are　grouped　as
an　ornamental　setting　round　the　throne；　and　that　they　are　for　ever　telling　him　who　sits　thereon　what
he　is。

The　language　of　their　proffered　praise　is　in　this　way　the　spirit　that　unites　together　the　two　extremes
in　the　case　of　state…power　itself。　This　language　turns　the　abstract　power　back　into　itself；　and　gives
to　it　the　moment　peculiar　to　the　other　extreme；　an　isolated　self　of　its　own；　willing　and　deciding　on
its　own　account；　and　consequently　gives　it　self…conscious　existence。　Or　again；　by　that　means　this
actual　individual　self…consciousness　comes　to　be　aware　of　itself　for　certain　as　the　supreme
authority。　This　power　is　the　central　focal　self　into　which；　through　relinquishing　their　own　inner
certainty　of　self；　the　many　separate　centres　of　selfhood　are　fused　together　into　one。

Since；　however；　this　proper　spirit　of　state…power　subsists　by　getting　its　realization　and　its
nourishment　f