phenomenology of mind-第90章

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give　away　a　possession　in　order　to　show　oneself　independent　of　pleasure　and　possession；　hence；
in　the　converse　case；　insight　will　be　obliged　to　proclaim　the　man　a　fool；　who；　in　order　to　eat；
employs　the　expedient　of　actually　eating。　Insight　again　thinks　it　wrong　to　deny　oneself　a　meal；　and
give　away　butter　and　eggs　not　for　money；　nor　money　for　butter　and　eggs；　but　just　to　give　them
away　and　get　no　return　at　all；　it　declares　a　meal；　or　the　possession　of　things　of　that　sort；　to　be　an
end　in　itself；　and　hence　in　fact　declares　itself　to　be　a　very　impure　intention　which　ascribes　essential
value　to　enjoyment　and　possessions　of　this　kind。　As　pure　intention　it　further　maintains　the　necessity
of　rising　above　natural　existence；　above　covetousness　as　to　the　means　for　such　existence；　it　only
finds　it　foolish　and　wrong　that　this　supremacy　should　be　demonstrated　by　action。　In　other　words
this　pure　intention　is　in　reality　a　deception；　which　pretends　to　and　demands　an　inner　elevation；　but
declares　that　it　is　superfluous；　foolish；　and　even　wrong　to　be　in　earnest　in　the　matter；　to　put　this
uplifting　into　concrete　expression；　into　actual　shape　and　form；　and　demonstrate　its　truth。　

Pure　insight　thus　denies　itself　both　as　pure　insight　—　for　it　denies　directly　purposive　action；　and　as
pure　intention　—　for　it　denies　the　intention　of　proving　its　independence　of　the　ends　of　individual
existence。　

Thus；　then；　enlightenment　makes　belief　learn　what　it　means。　It　takes　on　this　appearance　of　being
bad；　because　just　by　the　fact　of　relation　to　an　external　other　it　gives　itself　a　negative　reality；　it
presents　itself　as　the　opposite　of　itself。　Pure　insight　and　intention　have　to　adopt　this　relational
attitude；　however；　for　that　is　their　actualization。　

This　realization　appeared；　in　the　first　instance；　as　a　negative　reality。　Perhaps　its　positive　reality　is
better　constituted。　Let　us　see　how　this　stands。　

If　all　prejudice　and　superstition　have　been　banished；　the　question　arises　what　next？　What　is　the
truth　enlightenment　has　diffused　in　their　stead？　It　has　already　given　expression　to　this　positive
content　in　its　process　of　exterminating　error；　for　that　alienation　of　itself　is　equally　its　positive　reality。

In　dealing　with　what　for　belief　is　Absolute　Spirit；　it　interprets　whatever　sort　of　determination　it
discovers　there　as　being　wood；　stone。　etc。；　as　particular　concrete　things　of　sense。　Since　in　this　way
it　conceives　in　general　every　characteristic；　i。e。　every　content　and　filling；　to　be　a　finite　fact；　to　be　a
human　entity　and　a　mental　presentation；　absolute　Being　on　its　view　turns　out　to　be　a　mere　vacuum；
to　which　can　be　attributed　no　characteristics；　no　predicates　at　all。　In　fact　to　marry　such　a　vacuity
with　universal　predicates　would　be　essentially　reprehensible；　and　it　is　just　through　such　a　union　that
the　monstrosities　of　superstition　have　been　produced。　Reason；　pure　insight；　is　doubtless　not　empty
itself；　since　the　negative　of　itself　is　present　consciously　to　it；　and　is　its　content；　it　is；　on　the　contrary；
rich　in　substance；　but　only　in　particularity　and　restrictions。　The　enlightened　function　of　reason；　of
pure　insight；　consists　in　allowing　nothing　of　that　sort　to　appertain　to　Absolute　Being；　nor　attributing
anything　of　that　kind　to　it：　this　function　well　knows　how　to　put　itself　and　the　wealth　of　finitude　in
their　place；　and　deal　with　the　Absolute　in　a　worthy　manner。　

In　contrast　with　this　colourless　empty　Being　there　stands；　as　a　second　aspect　of　the　positive　truth
of　enlightenment；　the　singleness　in　general　of　conscious　life　and　of　all　that　it　is：　—　a　singleness
excluded　from　an　absolute　Being；　and　standing　by　itself　as　something　entirely　self…contained。
Consciousness；　which　in　its　very　earliest　expression　is　sense…certainty　and　mere　〃opining〃；　here
comes　back；　after　the　whole　course　of　its　experience；　to　this　same　point；　and　is　once　again　a
knowledge；　of　what　is　purely　negative　of　itself；　a　knowledge　of　sense　things；　i。e。　of　existent　entities
which　stand　in　indifference　over　against　its　own　self…existence。　But　here　it　is　not　an　immediate
natural　consciousness；　it　has　become　such　for　itself。　While　at　first　the　prey　to　every　sort　of
entanglement；　into　which　it　is　plunged　by　its　gradually　unfolding；　and　now　led　back　to　its　first　form
by　pure　insight；　it　has　arrived　at　this　first　state　as　the　result　and　outcome　of　the　process。　This
sense…certainty；　resting　as　it　does　on　an　insight　into　the　nothingness　of　all　other　forms　of
consciousness；　and　hence　the　nothingness　of　whatever　is　beyond　sense…experience　—　this
sense…certainty　is　no　longer　a　mere　opining〃；　it　is　rather　absolute　truth。　This　nothingness　of
everything　that　transcends　sense　is　doubtless　merely　a　negative　proof　of　this　truth。　But　no　other　is
admissible　or　possible；　for　the　positive　truth　of　sense…experience　in　itself　is　just　the　unmediated
self…existence　of　the　notion　itself　qua　object　and　an　object　in　the　form　of　otherness　—　the　positive
truth　is　that　it　is　absolutely　certain　to　every　consciousness　that　it　is　and　that　there　are　other　real
things　outside　it；　and　that　in　its　natural　existence　it；　as　well　as　these　things　too；　are　in　and　for
themselves　or　absolute。　

Lastly；　the　third　moment　of　the　truth　of　enlightenment　is　the　relation　of　the　particular　beings　to
Absolute　Being；　is　the　relation　of　the　first　two　moments　to　one　another。　Insight；　qua　pure　insight　of
what　is　identical　or　unrestricted；　also　transcends　the　unlike　or　diverse；　i。e。　transcends　finite　reality；
or　transcends　itself　qua　mere　otherness。　The　〃beyond〃　of　this　otherness　it　takes　to　be　the　void；　to
which　it　therefore　relates　the　facts　of　sense。　In　determining　this　relation　both　the　terms　do　not　enter
the　relation　as　its　content；　for　the　one　is　the　void；　and　thus　a　content　is　only　to　be　had　through　the
other；　through　sense　reality。　The　form　the　relation　assumes；　however；　to　the　determination　of　which
the　aspect　of　immanent　and　ultimate　being　（Ansich）　contributes；　can　be　shaped　just　as　we　please；
for　the　form　is　something　inherently　and　essentially　negative；　and　therefore　something
self…opposed；　being　as　well　as　nothing；　inherent　and　ultimate　（Ansich）　as　well　as　the　opposite；　or；
what　is　the　same　thing；　the　relation　of　actuality　to　an　inherent　essential　being　qua　something
beyond；　is　as　much　a　negating　as　a　positing　of　that　actuality。　Finite　actualities　can；　therefore；
properly　speaking；　be　taken　just　in　the　way　people　have　need　of　them。　Sense　facts　are　thus　related
now　positively　to　the　Absolute　qua　something　ultimate　（Ansich）；　and　sense　reality　is　itself　ultimate
per　se；　the　Absolute　makes　them；　fosters　and　cherishes　them。　Then；　again；　they　are　related　to　it　as
an　opposite；　that　is　to　their　own　non…being；　in　this　case　they　are　not　something　ultimate；　they　have
being　only　for　an　other。　Whereas　in　the　preceding　mode　of　consciousness　the　conceptions
involved　in　the　opposition　took　shape　as　good　and　bad；　in　the　case　of　pure　insight　they　pass　into
the　more　abstract　forms　of　what　is　per　se　（Ansich）　and　what　is　for　an　other。　

Both　ways　of　dealing　with　the　positive　as　well　as　the　negative　relation　of　finitude　to　what　is　per　se
（Ansich）　are；　however；　equally　necessary　as　a　matter　of　fact；　and　everything　is　thus　as　much
something　per　se；　（an　sich）　as　it　is　something　for　an　other：　in　other　words　everything　is　〃useful〃。　

Everything　is　now　at　the　mercy　of　other　things；　lets　itself　now　be　used　by　others；　and　exists　for
them；　and　then　again　it；　so　to　say；　gets　up　on　its　hind　legs；　fights　shy　of　the　other；　exists　for　itself　on
its　own　account。；　and　on　its　side　uses　the　other　too。　

From　this；　as　a　result；　man；　being　the　thing　conscious　of　this　relation；　derives　his　true　nature　and
place。　As　he　is　immediately；　man　is　good；　qua　natural　consciousness　per　se；　absolute　qua
individual；　and　all　else　exists　for　him：　and　further；　—　since　the　moments　have　the　significance　of
universality　for　him　qua　self…conscious　animal；…everything　exists　to　pleasure　and　delight　him；　and；
as　he　first　comes　from　the　hand　of　God；　he　walks　the　earth　as　in　a　garden　planted　for　him。　He　is
bound　also　to　have　plucked　the　fruit　of　the　tree　of　knowledge　of　good　and　evil；　he　claims　to　have；
a　use　for　it　which　distinguishes　him　from　every　other　being；　for；　as　it　happens；　his　inherently　good
nature　is　also　so　constituted　that　the　superfluity　of　delight　does　it　harm；　or　rather　his　singleness
contains　as　a　factor　in　its　constitution　a　principle　that　goes　beyond　it；　his　singleness　can　overreach
itself　and　destroy　itself。　To　prevent　this；　he　finds　reason　a　useful　means　for　duly　restraining　this
self…transcendence；　or　rather　for　preserving　himself　when　he　does　go　beyond　the　determinate：　for
such　is　the　force　of　consciousness。　The　enjoyment　of　this　conscious　and　essentially　universal　being
must；　in　manifold　variety　and　duration；　be　itself　universal　and　not　something　determinate。　The
principle　of　measure　or　proportion　has；　therefore；　the　determinate　function　of　preventing　pleasure
in　its　variety　and　duration　from　being　quite　broken　off：　i。e。　the　function　of　〃measure〃　is
immoderation。　

As　everything　is　useful　for　man；　man　is　likewise　useful　too；　and　his　characteristic　function　consists
in　making　himself　a　member　of　the　human　herd；　of　use　for　the　common　good；　and　serviceable　to
all。　The　extent　to　which　he　looks　after　his　own　interests　is　the　measure　with　which　he　must　also
serve　the　purpose　of　others；　and　so　far　as　he　serves　their　turn；　be　is　taking　care　of　himself：　the　one
hand　washes　the　other。　But　wherever　he　finds　himself　there　he　is　in　his　right　place：　he　makes　use　of
others　and　is　himself　made　use　of。　

Different　things　are　serviceable　to　one　another　in　different　ways。　All　things；　however；　have　this
reciprocity　of　utility　by　their　very　nature；　by　being　related　to　the　Absolute　in　the　twofold　manner；
the　one　positive；　whereby　they　have　a　being　all　their　own；　the　other　negative；　and　thereby　exist　for
others。　The　relation　to　Absolute　Being；　or　Religion；　is　therefore　of　all　forms　of　profitableness　the
most　supremely　profitable；（7）　for　it　is　profiting　pure　and　simple；　it　is　that　by　which　all　things
stand…by　which　they　have　a　being　all　their　own…and　that　by　which　all　things　fall　—　have　an　existence
for　something　else。　

Belief；　of　course；　finds　this　positive　outcome　of　enlightenment　as　much　an　abomination　as　its
negative　attitude　towards　belief。　This　enlightened　insight　into　absolute　Being；　that　sees　nothing　in　it
but　just　absolute　Being；　the　être　suprême；　the　great　Void　—　this　intention　to　find　that　everything　in
its　immediate　existence　is　inherently　real　（an　sich）　or　good；　and　finally　to　find　the　relation　of　the
individual　conscious　entity　to　the　Absolute　Being；　Religion；　exhaustively　summed　up　in　the
conception　of　profitableness　—　all　this　is　for　belief　utterly　and　simply　revolting。　This　special　and
peculiar　wisdom　of　enlightenment　necessarily　seems　at　the　same　time　to　the　believing　mind　to　be
sheer　insipidity　and　the　confession　of　insipidity；　because　it　consists　in　knowing　nothing　of　absolute
Being；　or；　what　amounts　to　the　same　thing；　in　knowing　this　entirely　accurate　platitude　regarding　it
—　that　it　is　merely　absolute　Being；　and；　again；　in　knowing　nothing　but　finitud