phenomenology of mind-第92章

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order　to　feel　and　to　prove　oneself　to　be　free　from　all　possession；　to　renounce　an　enjoyment　in
order　to　think　and　demonstrate　that　one　is　rid　of　all　enjoyment。　The　believing　mind　itself　takes　the
absolute　act　for　a　universal　one。　Not　only　does　the　action　of　its　absolute　Reality　as　its　object
appear　something　universal；　but　the　individual　consciousness；　too；　has　to　prove　itself　detached
entirely　and　altogether　from　its　sensuous　nature。　But　throwing　away　a　single　possession；　giving　up
and　disclaiming　a　single　enjoyment；　is　not　acting　universally　in　this　way。　And　since　in　the　action　the
purpose；　which　is　a　universal；　and　the　performance；　which　is　a　singular　process；　were　bound　to
stand　before　consciousness；　as　essentially　incompatible；　that　action　shows　itself　to　be　of　a　kind　in
which　consciousness　has　no　share；　and　consequently　this　way　of　acting　is　seen　to　be　too　naive　to
be　an　action　at　all。　It　is　too　naive　to　fast　in　order　to　prove　oneself　quite　indifferent　to　the　pleasures
of　the　table；　too　naive　to　rid　the　body　of　some　other　pleasure；　as　Origen　did；　in　order　to　show　that
pleasure　is　finished　and　done　with。　The　act　itself　proves　an　external　and　a　single　operation。　But
desire　is　deeply　rooted　within　the　inner　life；　and　is　a　universal　element；　its　pleasure　neither
disappears　with　the　instrument　for　getting　pleasure　nor　by　abstention　from　particular　pleasures。　

But　enlightenment　on　its　side　here　isolates　the　unrealized　inwardness　as　against　the　concrete
actuality；　just　as　in　the　case　of　the　devotion　and　direct　intuition　of　belief；　enlightenment　held　fast　to
the　externality　of　things　of　sense　as　against　the　inward　attitude　of　belief。　Enlightenment　finds　the
main　point　in　the　intention；　in　the　thought；　and　thereby　finds　no　need　for　actually　bringing　about　the
liberation　from　natural　ends。　On　the　contrary；　this　inner　sphere　is　itself　the　formal　element　that　has
its　concrete　fulfilment　in　natural　impulses；　which　are　justified　simply　by　the　fact　that　they　fall　within；
that　they　belong　to　universal　being；　to　nature。　

Enlightenment；　then；　holds　irresistible　sway　over　belief　by　the　fact　that　the　latter　finds　in　its　own
consciousness　the　very　moments　to　which　enlightenment　gives　significance　and　validity。　Looking
more　closely　at　the　action　exerted　by　this　force；　its　operation　on　belief　seems　to　rend　asunder　the
beautiful　unity　of　trustfulness　and　immediate　confidence；　to　pollute　its　spiritual　life　with　lower
thoughts　drawn　from　the　sphere　of　sense；　to　destroy　the　feeling　of　calm　security　in　its　attitude　of
submission　by　introducing　the　vanity　of　understanding；　of　self…will；　and　self…fulfilment。　But　in　point
of　fact；　enlightenment　really　brings　to　pass　the　abolition　of　that　state　of　unthinking；　or　rather
unreflective　（begrifflos）　cleavage；　which　finds　a　place　in　the　nature　of　belief。　The　believing　mood
weighs　and　measures　by　a　twofold　standard；　it　has　two　sorts　of　eyes　and　ears；　uses　two　voices　to
express　its　meaning；　it　duplicates　all　ideas；　without　comparing　and　relating　the　sense　and　meaning
in　the　two　forms　used。　Or　we　may　say　belief　lives　its　life　amidst　two　sorts　of　perceptions；　the　one
the　perceptions　of　thought　which　is　asleep；　purely　uncritical　and　uncomprehending；　the　other　those
of　waking　consciousness　living　solely　and　simply　in　the　world　of　sense；　and　in　each　of　them　it
manages　to　conduct　a　household　of　its　own。　

Enlightenment　illuminates　that　world　of　heaven　with　ideas　drawn　from　the　world　of　sense；　pointing
out　there　this　element　of　finitude　which　belief　cannot　deny　or　repudiate；　because　it　is
self…consciousness；　and　in　being　so　is　the　unity　to　which　both　kinds　of　ideas　belong；　and　in　which
they　do　not　fall　apart　from　one　another；　for　they　belong　to　the　same　indivisible　simple　self　into
which　belief　has　passed；　and　which　constitutes　its　life。　

Belief　has　by　this　means　lost　the　content　which　furnished　its　filling；　and　collapses　into　an　inarticulate
state　where　the　spirit　works　and　weaves　within　itself。（8）　Belief　is　banished　from　its　own　kingdom；
this　kingdom　is　sacked　and　plundered；　since　the　waking　consciousness　has　forcibly　taken　to　itself
every　distinction　and　expansion　of　it　and　claimed　every　one　of　its　parts　for　earth；　and　returned
them　to　the　earth　that　owns　them。　Yet　belief　is　not　on　that　account　satisfied；　for　this　illumination　has
everywhere　brought　to　light　only　what　is　individual；　with　the　result　that　only　insubstantial　realities
and　finitude　forsaken　of　spirit　make　any　appeal　to　spirit。　

Since　belief　is　without　content　and　cannot　continue　in　this　barren　condition；　or　since；　in　getting
beyond　finitude；　which　is　the　sole　content；　it　finds　merely　the　empty　void；　it　is　a　sheer　longing：　its
truth　is　an　empty　beyond；　for　which　there　is　no　longer　any　appropriate　content　to　be　found；　for
everything　is　appropriated　and　applied　in　other　ways。　

Belief　in　this　manner　has　in　fact　become　the　same　as　enlightenment…the　conscious　attitude　of
relating　finite　that　inherently　exists　to　an　unknown　and　unknowable　Absolute　without　predicates；
the　difference　is　merely　that　the　one　is　enlightenment　satisfied；　while　belief　is　enlightenment
unsatisfied。（9）　It　win　yet　be　seen　whether　enlightenment　can　continue　in　its　state　of　satisfaction；　that
longing　of　the　troubled；　beshadowed　spirit；　mourning　over　the　loss　of　its　spiritual　world；　lies　in　the
background。　Enlightenment　has　on　it　this　stain　of　unsatisfied　longing：　—　in　its　empty　Absolute　Being
we　find　this　in　the　form　of　the　pure　abstract　object；　in　passing　beyond　its　individual　nature　to　an
unfulfilled　beyond；　the　stain　appears　as　an　act　and　a　process；　in　the　selflessness　of　what　is　〃useful〃
it　is　seen　in　the　form　of　a　sensuous　concrete　object。　Enlightenment　will　remove　this　stain：　by
considering　more　closely　the　positive　result　which　constitutes　the　truth　for　it；　we　shall　find　that　the
stain　is　implicitly　removed　already。　



　　　　　　　　　　　　　　　　　　　　　　　　　



1。　〃We　live　in　an　age　of　enlightenment〃　（Kant）。　Cp。　Hegel　W。　W。　15　introduction　to　〃French
Philosophy〃。　

2。　Rameau's　Neffe。　

3。　In　the　life　of　〃feeling〃　and　〃emotion〃。　

4。　Cp。　the　view　of　God　held　by　Fichte：　also　Feuerbach：…Wesen　der　Religion。　

5。　Enlightenment　attacks　the　object　and　the　basis　of　belief；　and　the　mode　of　worship。　

6。　The　cult。　

7。　Cp。　1　Timothy　iv。　8：　〃Godliness　is　profitable　unto　all　things。〃　

8。　i。e。　the　life　of　feeling。　

9。　i。e。　the　contrast　between　belief　and　enlightenment　becomes　a　contrast　inside　enlightenment　itself。




II。　b
　　　　　　　　　　　The　Truth　of　Enlightenment　（1）

THE　spirit　that　sullenly　works　and　weaves　without　further　distinctions　within　itself　has　thus　passed
into　itself　away　beyond　consciousness；　which；　on　the　other　hand；　has　arrived　at　clearness　as　to
itself。　The　first　moment　of　this　clearness　of　mind　is　determined；　in　regard　to　its　necessity　and
condition；　by　the　fact　that　pure　insight；　or　insight　that　is　implicitly　and　per　se　notion；　actualizes　itself；
it　does　so　when　it　gives　otherness　or　determinateness　a　place　in　its　own　nature。　In　this　manner　it　is
negative　pure　insight；　i。e。　the　negation　of　the　notion；　this　negation　is　equally　pure；　and　herewith　has
arisen　the　pure　and　simple　〃thing〃；　the　Absolute　Being；　that　has　no　further　determination　of　any
sort。　If　we　define　this　more　precisely；　insight　in　the　sense　of　absolute　notion　is　a　distinguishing　of
distinctions　that　are　not　so　any　longer；　of　abstractions　or　pure　notions　that　no　longer　support
themselves　but　find　a　fixed　hold　and　a　distinction　only　by　means　of　the　whole　life　of　the　process。
This　distinguishing　of　what　is　not　distinguished　consists　just　in　the　fact　that　the　absolute　notion
makes　itself　its　object；　and　as　against　that　process　asserts　itself　to　be　the　essence。　The　essence
hereby　is　without　the　aspect　wherein　abstractions　or　distinctions　are　kept　apart；　and　hence
becomes　pure　thought　in　the　sense　of　a　pure　thing。

This；　then；　is　just　the　dull；　silent；　unconscious　working　and　weaving　of　the　spirit　at　the　loom　of　its
own　being；　to　which　belief；　as　we　saw；　sank　back　when　it　lost　all　distinction　in　its　content。　And　this
is　at　the　same　time　that　movement　of　pure　self…consciousness；　in　regard　to　which　the　essence　is
intended　to　be　the　absolutely　external　beyond。　For；　because　this　pure　self…consciousness　is　a
movement　working　in　pure　notions；　in　distinctions　that　are　no　distinctions；　pure　self…consciousness
collapses　in　fact　into　that　unconscious　working　and　weaving　of　spirt；　i。e。　into　pure　feeling；　or　pure
thinghood。

The　self…alienated　notion　—　for　the　notion　still　stands　here　at　the　level　of　such　alienation　does　not；
however；　recognize　this　identical　nature　constituting　both　sides；　—　the　movement　of
self…consciousness　and　its　absolute　Reality；…does　not　recognize　the　identity　of　their　nature；　which；
in　point　of　fact；　is　their　very　substance　and　subsistence。　Since　the　notion　is　not　aware　of　this　unity；
absolute　Reality　has　significance　for　it　merely　in　the　form　of　an　objective　beyond；　while　the
consciousness　making　these　distinctions；　and　in　this　way　keeping　the　ultimate　reality　outside　itself；
is　treated　as　a　finite　consciousness。

Regarding　that　Absolute　Being；　enlightenment　itself　falls　out　with　itself　in　the　same　way　as　it　did
formerly　with　belief；　and　is　divided　between　the　views　of　two　parties。　One　party　proves　itself　to　be
victorious　by　the　fact　that　it　breaks　up　into　two　parties；　for　in　that　fact　it　shows　it　possesses　within
it　the　principle　it　combats；　and　consequently　shows　it　has　abolished　the　one…sidedness　with　which
it　formerly　made　its　appearance。　The　interest　which　was　divided　between　it　and　the　other；　now
falls　entirely　within　it；　and　forgets　the　other；　because　that　interest　finds　lying　in　it　alone　the
opposition　on　which　its　attention　is　directed。　At　the　same　time；　however；　the　opposition　has　been
lifted　into　the　higher　victorious　element；　where　it　manifests　itself　in　a　clarified　form。　So　that　the
schism　that　arises　in　one　party；　and　seems　a　misfortune；　demonstrates　rather　its　good　fortune。

　　　　　　　　　　　　　　　　　　　　　　　（1）　Pure　Thought　and　Pure　Matter

The　pure　essence　itself　has　in　it　no　distinction；　consequently　distinction　is　reached　by　two　such
pure　essences　being　put　forward　for　consciousness　to　be　aware　of；　or　by　a　twofold　consciousness
of　the　pure　reality。　The　pure　absolute　essence　is　only　in　pure　thought；　or　rather　it　is　pure　thought
itself；　and　thus　absolutely　beyond　the　finite；　beyond　self…consciousness；　and　is　merely　the　ultimate
essence　in　a　negative　sense。　But　in　this　way　it　is　just　being；　the　negative　of　self…consciousness。
Being　negative　of　self…consciousness；　it　is　also　related　to　self…consciousness。　It　is　external　being；
which；　placed　in　relation　to　self…consciousness　within　which　distinctions　and　determinations　fall；
acquires　within　it　the　distinctions；　of　being　tasted；　seen；　and　so　on；　and　the　relationship　is　that　of
sense…experience　and　perception。

Taking　the　point　of　departure　from　this　sense…existence；　into　which　that　negative　beyond
necessarily　passes；　but　abstracting　from　those　various　ways　in　which　consciousness　is　related　to
sense…existence；　there　is　left　pure　matter　as　that　in　which　consciousness　weaves　and　moves
inarticulately　within　itself。　In　dealing