phenomenology of mind-第87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！



　　　　　　　　　　　　　　　　　　　　　　　（3）　The　Rationality　of　Pure　Insight

The　above　distinctions　doubtless　have　no　place　in　it　as　genuine　espèces。　Individuality　neither　is
contented　with　unreal　〃fact〃；　nor　has　special　content　and　purposes　of　its　own。　It　counts　merely　as
something　universally　acknowledged　and　accepted；　viz。　qua　cultivated　and　developed；　and　the
fact　of　distinction　is　reduced　to　a　matter　of　less　or　more　energy；　a　distinction　of　quantity；　i。e。　a
non…essential　distinction。　This　last　difference；　however；　has　come　to　nothing；　by　the　fact　that　the
distinction　in　the　state　where　consciousness　was　completely　torn　asunder；　turned　round　into　an
absolutely　qualitative　distinction。　What　is　there　the　other　for　the　ego　is　merely　the　ego　itself。　In　this
infinite　judgment　all　the　one…sidedness　and　peculiarity　of　the　original　self…existing　self　is
extinguished；　the　self　knows　itself　qua　pure　self　to　be　its　own　object；　and　this　absolute　identity　of
both　sides　is　the　element　of　pure　insight。

Pure　insight；　therefore；　is　the　simple　ultimate　being　undifferentiated　within　itself；　and　at　the　same
time　the　universal　achievement　and　result　and　a　universal　possession　of　all。　In　this　simple　spiritual
substance　self…consciousness　gives　itself　and　maintains　for　itself　in　every　object　the　sense　of　this　its
own　individual　being　or　of　action；　just　as　conversely　the　individuality　of　self…consciousness　is　there
identical　with　itself　and　universal。

This　pure　insight　is；　then；　the　spirit　that　calls　to　every　consciousness：　be　for　yourselves　what　you
are　all　essentially　in　yourselves　—　rational。



　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　



1。　The　contrast　between　these　two　elements　is　found　both　in　the　pre…Reformation　period　and　in
the　eighteenth…century　period；　in　the　latter　the　contrast　assumes　perhaps　its　acutest　form。　

2。　Kant：　〃Pure　ego　is　the　absolute　unity　of　apperception。〃　

3。　〃Belief　is　a　kind　of　knowledge。〃…Encycl。：　§554。　

4。　Kant：　〃I　am　the　essential　reality　when　conscious　of　myself　in　pure　thought。〃　

5。　The　〃persons〃　of　the　〃Trinity〃。　

6。　God　transcendent；　God　as　Substance；　God　the　Father。　

7。　The　God…man；　Christ。　

8。　God　as　Absolute　Spirit；　God　the　Holy　Ghost。　

9。　〃Kant's　philosophy　is　the　enlightenment　adapted　so　as　to　become　a　philosophical
method。〃…Hegel；　W。W。　15；　p。　502。　




II。
　　　　　　　　　　　　　　　　　　　　　　　Enlightenment　（1）

THE　peculiar　object　against　which　pure　insight　directs　the　active　force　of　the　notion　is　belief；　this
being　a　form　of　pure　consciousness　like　itself　and　yet　opposed　to　it　in　that　element。　But　at　the　same
time　pure　insight　has　a　relation　to　the　actual　world；　for；　like　belief；　it　is　a　return　from　the　actual
world　into　pure　consciousness。　We　have　first　of　all　to　see　bow　its　activity　is　constituted　as
operating　against　the　impure　motives　and　the　perverted　forms　of　insight　found　in　the　actual
world。（2）

We　have　touched　already　on　the　placid　type　of　consciousness；　Which　stands　in　contrast　to　this
turmoil　of　alternate　self…dissolution　and　self…recreation；　it　constitutes　the　aspect　of　pure　insight　and
intention。　This　unperturbed　consciousness；　however；　as　we　saw；　has　no　special　insight　regarding
the　sphere　of　culture。　The　latter　has　itself　rather　the　most　painful　feeling；　and　the　truest　insight　about
itself　—　the　feeling　that　everything　made　secure　crumbles　to　pieces；　that　every　limb　of　its　existence
is　wracked　and　rent；　and　every　bone　broken：　moreover；　it　consciously　expresses　this　feeling　in
words；　pronounces　judgment　and　gives　sparkling　utterance　concerning　all　aspects　of　its　condition。
Pure　insight；　therefore；　can　have　here　no　activity　and　content　of　its　own；　and　thus　can　only　take　up
the　attitude　of　formally　and　truly　apprehending　this　witty　insight　peculiar　to　the　world　and　the
language　it　adopts。　Since　this　language　is　a　scattered　and　broken　utterance　and　the　pronouncement
a　fickle　mood　of　the　moment；　which　is　again　quickly　forgotten；　and　is　only　known　to　be　a　whole　by
a　third　consciousness；　this　latter　can　be　distinguished　as　pure　insight　only　if　it　gathers　those　several
scattered　traces　into　a　universal　picture；　and　then　makes　them　the　insight　of　all。

By　this　simple　means　pure　insight　will　resolve　the　confusion　of　this　world。　For　we　have　found　that
the　areas　and　determinate　conceptions　and　individualities　are　not　the　essential　nature　of　this
actuality；　but　that　it　finds　its　substance　and　support　alone　in　the　spirit　which　exists　qua　judging　and
discussing；　and　that　the　interest　of　having　a　content　for　this　ratiocination　and　parlaying　to　deal　with
alone　preserves　the　whole　and　the　areas　of　its　articulation。　In　this　language　which　insight　adopts；　its
self…consciousness　is　still　this　isolated　individual；　a　self　existing　for　itself；　but　the　emptiness　of　its
content　is　at　the　same　time　emptiness　of　the　self　knowing　that　content　to　be　vain　and　empty。　Now；
when　the　consciousness　placidly　apprehending　all　these　sparkling　utterances　of　vanity　makes　a
collection　of　the　most　striking　and　penetrating　phrases；　the　soul　that　still　preserves　the　whole；　the
vanity　of　witty　criticism；　goes　to　ruin　with　the　other　form　of　vanity；　the　previous　vanity　of　existence。
The　collection　shows　most　people　a　better　wit；　or　at　least　shows　every　one　a　more　varied　wit　than
their　own；　and　shows　that　〃knowing…better〃　and　〃judging〃　generally　are　something　universal　and
are　now　universally　familiar。　Thereby　the　sole　and　only　surviving　interest　is　done　away　with；　and
individual　light　is　resolved　into　universal　insight。

Still；　however；　knowledge　of　essential　reality　stands　secure　above　vain　and　empty　knowledge；　and
pure　insight　only　appears　in　genuinely　active　form　in　so　far　as　it　enters　into　conflict　with　belief。



　　　　　　　　　　　　　　　　　



1。　Enlightenment　（Aufkl？rung）　is　the　universalization　of　the　principle　of　〃pure　insight〃；　and　hence　is
logically　the　outcome　of　the　preceding　analysis。　

2。　Cf。　Pp。　541　ff。　




II。　a
　　　　　　The　Struggle　of　Enlightenment　with
　　　　　　　　　　　　　　　　　　　　　　　　　Superstition　（1）

THE　various　negative　forms　which　consciousness　adopts；　the　attitude　of　scepticism；　and　that　of
theoretical　and　practical　idealism；　are　inferior　attitudes　compared　with　that　of　pure　insight　and　the
expansion　of　pure　insight…enlightenment；　for　pure　insight　is　born　of　the　substance　of　spirit；　it　knows
the　pure　self　of　consciousness　to　be　absolute；　and　enters　into　conflict　with　the　pure　consciousness
of　the　Absolute　Being　of　all　reality。　

Since　belief　and　insight　are　the　same　pure　consciousness；　but　in　form　are　opposed　—　the　reality　in
the　case　of　belief　being　a　thought；　not　a　notion；　and　hence　something　absolutely　opposed　to
self…consciousness；　while　the　reality　in　the　case　of　pure　insight　is　the　self　—　they　are　such　that　inter
se　the　one　is　the　absolute　negative　of　the　other。　

As　appearing　the　one　against　the　other；　all　content　falls　to　belief；　for　in　its　unperturbed　element　of
thought　every　moment　obtains　definite　subsistence。　Pure　insight；　however；　is　in　the　first　instance
without　any　content；　it　is　rather　the　sheer　disappearance　of　content；　but　by　its　negative　attitude
towards　what　it　excludes　it　will　make　itself　real　and　give　itself　a　content。　

　　　　　　　　　　　　　　　　（1）　The　Negative　Attitude　of　Insight　towards　Belief

It　knows　belief　to　be　opposed　to　insight；　opposed　to　reason　and　truth。　Just　as；　for　it；　belief　is　in
general　a　tissue　of　superstitious　prejudices　and　errors；　so　it　further　sees　the　consciousness
embracing　this　content　organized　into　a　realm　of　error；　in　which　false　insight　is　the　general　sphere
of　consciousness；　immediate；　naively　unperturbed；　and　inherently　unreflective。　Yet　all　the　while　this
false　insight　does　have　within　it　the　moment　of　self…reflexion；　the　moment　of　self…consciousness；
separated　from　its　simple　na？veté；　and　keeps　this　reflexion　in　the　background　as　an　insight
remaining　by　itself；　and　as　an　evil　intention　by　which　that　former　conscious　state　is　befooled。　That
mental　sphere　is　the　victim　of　the　deception　of　a　Priesthood；　which　carries　out　its　envious　vain
conceit　of　being　alone　in　possession　of　insight；　and　carries　out　its　other　selfish　ends　as　well。　At　the
same　time　this　priesthood　conspires　with　Despotism；　which　takes　up　the　attitude　of　being　the
synthetic　crude　（begrifflos）　unity　of　the　real　and　this　ideal　kingdom　—　a　singularly　amorphous　and
inconsistent　type　of　being　—　and　stands　above　the　bad　insight　of　the　multitude　and　the　bad
intention　of　the　priests；　and　even　combines　both　of　these　within　itself。　As　the　result　of　the　stupidity
and　confusion　produced　amongst　the　people　by　the　agency　of　priestly　deception；　despotism
despises　both　and　draws　for　itself　the　advantage　of　undisturbed　control　and　the　fulfilment　of　its
lusts；　its　humours；　and　its　whims。　Yet　at　the　same　time　it　is　itself　in　this　same　state　of　murky　insight；
is　equally　superstition　and　error。　

Enlightenment　does　not　attack　these　three　forms　of　the　enemy　without　distinction。　For　since　its
essential　nature　is　pure　insight；　which　is　per　se　universal；　its　true　relation　to　the　other　extreme　is　that
in　which　it　is　concerned　with　the　common　and　identical　element　in　both。　The　aspect　of　individual
existence　isolating　itself　from　the　universal　na？ve　consciousness　is　the　antithesis　of　it；　and　cannot
be　directly　affected　by　it。　The　will　of　the　deceiving　priesthood　and　the　oppressive　despot　is；
therefore；　not　primarily　the　object　on　which　it　directs　its　activity；　its　object　is　the　insight　that　is
without　will　and　without　individualized　isolated　self…existence；　the　notion　（Begriff）　of　rational
self…consciousness；　which　has　its　existence　in　the　total　conscious　area；　but　is　not　yet　there　in　the
fullness　of　its　true　meaning　（Begriff）。　

Since；　however；　pure　insight　rescues　this　genuinely　honest　form　of　insight；　with　its　naive　simplicity
of　nature；　from　prejudices　and　errors；　it　wrests　from　the　hands　of　bad　intention　the　effective
realization　of　its　powers　of　deception；　for　whose　realm　the　incoherent　and　undeveloped
（begrifflos）　consciousness　of　the　general　area　provides　the　basis　and　raw　material；　while　the
self…existence　of　each　power　finds　its　substance　in　the　simple　consciousness。　

The　relation　of　pure　insight　to　the　naive　consciousness　of　absolute　Being　has　now　a　double　aspect。
On　one　side　pure　insight　is　inherently　one　and　the　same　with　it。　On　the　other　side；　however；　this
naive　consciousness　lets　absolute　Being　as　well　as　its　parts　dispose　themselves　at　will　in　the　simple
element　of　its　thought；　and　subsist　there；　and　lets　them　bold　only　as　its　inherent　nature　and　hence
hold　good　in　objective　form。　In　accepting　this　inherent　nature　it　disowns；　however；　its　own
independent　existence。　In　so　far　as；　according　to　the　first　aspect；　this　belief　is　for　pure　insight
inherently　and　essentially　pure　self…consciousness；　and　has　merely　to　become　so　expressly　for
itself；　pure　insight　finds　in　this　constitutive　notion　of　belief　the　element　in　which；　in　place　of　false
insight；　it　realizes　itself。　

Since；　from　this　point　of　view；　both　are　essentially　the　same；　and　the　relation　of　pure　insight　takes
effect　through　and　in　the　same　element；　the　communication　between　them　is　direct　and　immediate；
and　their　give　and　take　an　unbroken　i