phenomenology of mind-第93章

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sense…existence；　there　is　left　pure　matter　as　that　in　which　consciousness　weaves　and　moves
inarticulately　within　itself。　In　dealing　with　this；　the　essential　point　to　note　is　that　pure　matter　is
merely　what　remains　over　when　we　abstract　from　seeing；　feeling；　tasting；　etc。；　i。e。　it　is　not　what　is
seen；　tasted；　felt；　and　so　on；　it　is　not　matter　that　is　seen；　felt；　or　tasted；　but　colour；　a　stone；　a　salt；
and　so　on。　Matter　is　really　pure　abstraction；　and；　being　so；　we　have　here　the　pure　essential　nature
of　thought；　or　pure　thought　itself；　as　the　Absolute　without　predicates；　undetermined；　having　no
distinctions　within　it。（2）

The　one　kind　of　enlightenment　calls　absolute　Being　that　predicateless　Absolute；　which　exists　in
thought　beyond　the　actual　consciousness　from　which　this　enlightenment　started；　the　other　calls　it
matter。　If　they　were　distinguished　as　Nature　and　Spirit　or　God；　the　unconscious　inner　working　and
weaving　would　have　nothing　of　the　wealth　of　developed　life　required　in　order　to　be　nature；　while
Spirit　or　God　would　have　no　self…distinguishing　consciousness。　Both；　as　we　saw；　are　entirely　the
same　notion；　the　distinction　lies　not　in　the　objective　fact；　but　purely　in　the　diversity　of　starting…point
adopted　by　the　two　developments　of　thought；　and　in　the　fact　that　each　stops　at　its　own　special
point　in　the　thought…process。　If　they　rose　above　that；　their　thoughts　would　coincide；　and　they
would　find　what　to　the　one　is；　as　it　professes；　a　horror；　and　to　the　other　a　folly；　is　one　and　the
same　thing。　For　to　the　one；　absolute　Being　is　in　its　pure　thought；　or　is　immediately　for　pure
consciousness　—　is　outside　finite　consciousness；　is　the　negative　beyond　of　finite　mind。　If　it　would
reflect　that　in　part　that　simple　immediacy　of　thought　is　nothing　else　than　pure　being；　that　in　part；
again；　what　is　negative　for　consciousness　is　at　the　same　time　related　to　consciousness　—　that　in　the
negative　judgment　the　copula　〃is〃　connects　as　well　as　separates　the　two　factors　—　it　would　come
to　see　that　this　beyond；　having　the　character　of　an　external　existence；　stands　in　a　relation　to
consciousness；　and　that　in　so　doing　it　means　the　same　as　what　is　called　pure　matter。　The　missing
moment　of　presence　would　then　be　secured。

The　other　enlightenment　starts　from　sense…existence；　it　then　abstracts　from　the　sensuous　relation　of
tasting；　seeing；　etc。；　and　turns　sense…existence　into　purely　inherent　being　（Ansich）；　absolute　matter；
something　neither　felt　nor　tasted。　This　being　has　in　this　way　become　the　inner　reality　of　pure
consciousness；　the　ultimately　simple　without　predicates；　it　is　the　pure　notion；　qua　notion　whose
being　is　implicit；　or　it　is　pure　thought　within　itself。　This　insight　in　its　conscious　activity　does　not　go
through　the　reverse　process　of　passing　from　being；　which　is　purely　being；　to　an　opposite　in
thought；　which　is　the　same　as　mere　being；　or　does　not　go　from　the　pure　positive　to　the　opposite
pure　negative；　although　after　all　the　positive　is　really　pure　simply　and　solely　through　negation；　while
the　negative　qua　pure　is　self…identical　and　one　within　itself；　and　precisely　on　that　account　positive。

Or　again；　these　two　have　not　come　to　the　notion　found　in　Descartes'　metaphysics　that　being　and
thought　are　inherently　the　same；　they　have　not　arrived　at　the　thought　that　being；　pure　being；　is　not　a
concrete　actual　reality；　but　pure　abstraction；　and　conversely　that　pure　thought；　self…identity　or　inner
essence；　is　partly　the　negative　of　self…consciousness；　and　consequently　is　being；　and　partly；　qua
immediate　simple　entity；　is　like　wise　nothing　else　than　being。　Thought　is　thinghood；　or　thinghood　is
thought。

The　real　essence　is　here　divided　asunder　in　such　a　way　that；　to　begin　with；　it　appertains　to　two
specifically　distinct　modes　of　thinking。　In　part；　the　real　must　hold　distinction　in　itself；　in　part；　just　by
so　doing；　both　ways　of　considering　it　merge　into　one；　for　then　the　abstract　moments；　of　pure　being
and　the　negative；　by　which　their　distinction　is　expressed；　are　united　in　the　object　with　which　these
modes　of　treatment　deal。

The　universal　common　to　both　is　the　abstraction　of　pure　self…thinking；　of　pure　quivering　within　the
self。　This　simple　motion　of　rotating　on　its　own　axis　is　bound　to　resolve　itself　into　separate　moments；
because　it　is　itself　only　motion　by　distinguishing　its　own　moments。　This　distinguishing　of　the
moments　leaves　the　unmoved　＇unity＇　behind　as　the　empty　shell　of　pure　being；　that　is　no　longer
actual　thought；　has　no　more　life　within　it；　for　qua　distinction　this　process　is　all　the　content。　The
process；　which　thus　puts　itself　outside　that　unity　thereby　constitutes；　however；　the　shifting　change
—　a　change　that　does　not　return　into　itself…of　the　moments　of　being…in…itself；　of　being…for…another；
and　of　being…for…self：　it　is　actual　reality　in　the　way　this　is　object　for　the　concrete　consciousness　of
pure　insight…viz。　Utility。

　　　　　　　　　　　　　　　　　　　　　　　　　　　（2）　The　Sphere　of　Utility

Bad　as　utility　may　look　to　belief　or　sentimentality；　or　even　to　the　abstraction　that　calls　itself
speculation；　and　deals　with　the　inherent　nature　in　fixed　isolation；　yet　it　is　that　in　which　pure　insight
finds　its　realization　and　is　itself　the　object　for　itself；　an　object　which　insight　now　no　longer
repudiates；　and　which；　too；　it　does　not　consider　as　the　void　or　the　pure　beyond。　For　pure　insight；
as　we　saw；　is　the　living　notion　itself；　the　self…same　pure　personality；　distinguishing　itself　within　itself
in　such　a　way　that　each　of　the　distinguished　elements　is　itself　pure　notion；　i。e。　is　eo　ipso　not　distinct；
it　is　simple　undifferentiated　pure　self…consciousness；　which　is　for　itself　as　well　as　in　itself　within　an
immediate　unity。　Its　inherent　being　（Ansichsein）　is　therefore　not　fixed　and　permanent；　but　at　once
ceases；　in　its　distinction；　to　be　something　distinctive。　A　being　of　that　kind；　however；　which　is
immediately　without　support　and　cannot　stand　of　itself；　has　no　being　in　itself；　no　inherent　existence；
it　is　essentially　for　something　else；　which　is　the　power　that　consumes　and　absorbs　it。　But　this
second　moment；　opposed　to　that　first　one；　disappears　just　as　immediately　as　the　first；　or；　rather；
qua　being　merely　for　some　other；　it　is　the　very　process　of　disappearing；　and　there　is　thus　affirmed
being　that　has　turned　back　into　itself；　being　for　itself。　This　simple　being…for…self；　however；　qua
self…identity；　is　rather　an　objective　being；　or　is　thereby　for　an　other。

This　nature　of　pure　insight　in　thus　unfolding　and　making　explicit　its　moments；　in　other　words　insight
qua　object；　finds　expression　in　the　useful；　the　profitable。　What　is　useful　is　a　thing；　something　that
subsists　in　itself；　this　being　in　itself　is　at　the　same　time　only　a　pure　moment：　it　is　in　consequence
absolutely　for　something　else；　but　is　equally　for　an　other　merely　as　it　is　in　itself：　these　opposite
moments　have　returned　into　the　indivisible　unity　of　being…for…self。　While；　however；　the　useful
doubtless　expresses　the　notion　of　pure　insight；　it　is　all　the　same　not　insight　as　such；　but　insight　as
conscious　presentation；　or　as　object　for　insight。　It　is　merely　the　restless　shifting　change　of　those
moments；　of　which　one　is　indeed　Being…returned…into…itself；　but　merely　as　being…for…itself；　i。e。　as
abstract　moment；　appearing　on　one　side　over　against　the　others。　The　useful　itself　does　not　consist
in　the　negative　fact　of　having　these　moments　in　their　opposition　at　the　same　time　undivided　in　one
and　the　same　respect；　of　having　them　as　a　form　of　thought　per　se　in　the　way　they　are　qua　pure
insight。　The　moment　of　being…for…self　is　doubtless　a　phase　of　usefulness；　but　not　in　the　sense　that　it
swamps　the　other　moments；　being…per…se　and　being…for…another；　if　so；　it　would　be　the　whole　self。
In　the　useful；　pure　insight　thus　possesses　as　its　object　its　own　peculiar　notion　in　the　pure　moments
constituting　its　nature；　it　is　the　consciousness　of　this　metaphysical　principle；　but　not　yet　its
conceptual　comprehension；　it　has　not　yet　itself　reached　the　unity　of　being　and　notion。　Because　the
useful　still　appears　before　insight　in　the　form　of　an　object；　insight　has　a　world　not　indeed　any　longer
a　world　all　by　itself　and　self…contained；　but　still　a　world　all　the　same；　which　it　distinguishes　from
itself。　Only；　since　the　opposites　have　appeared　at　the　supreme　point　of　the　notion；　the　next　step
will　be　for　them　to　collide　and　collapse　together　and　for　enlightenment　to　experience　the　fruits　of　its
deeds。

When　we　looked　at　the　object　reached　in　relation　to　this　entire　sphere　of　spiritual　life；　we　found
the　actual　world　of　culture　summed　up　in　the　vanity　of　self…consciousness　—　in　independent
self…existence；　whose　content　is　drawn　from　the　confusion　characteristic　of　culture；　and　which　is
still　the　individual　notion；　not　yet　the　self…conscious　（für　sich）　universal　notion。　Returned　into　itself；
however；　that　（individual）　notion　is　pure　insight　—　pure　consciousness　qua　pure　self　or　negativity；
just　as　belief；　too；　is　pure　consciousness；　qua　pure　thought　or　positivity。　Belief　finds　in　that　self　the
moment　that　makes　it　complete；　—　but；　perishing　through　being　thus　completed；　it　is　in　pure　insight
that　we　now　see　both　moments　as　absolute　Being；　which　is　purely　thought…constituted　or　is　a
negative　entity；　and　as　matter；　which　is　the　positive　entity。

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　（3）　Self…Certainty

This　completion　still　lacks　that　actual　reality　of　self…consciousness；　which　belongs　to　the　vain　and
empty　type　of　consciousness　—　the　world　out　of　which　thought　raised　itself　up　to　itself。　What　is
thus　wanting　is　reached　in　the　fact　of　utility　so　far　as　pure　insight　secures　positive　objectivity　there；
pure　insight　is　thereby　a　concrete　actual　consciousness　satisfied　within　itself。　This　objectivity　now
constitutes　its　world；　and　is　become　the　final　and　true　outcome　of　the　entire　previous　world；　ideal
as　well　as　real。　The　first　world　of　spirit　is　the　expanded　realm　of　spirit's　self…dispersing　existence
and　of　certainty　of　self　in　separate　individual　shapes　and　forms：　just　as　nature　disperses　its　life　in　an
endless　multiplicity　of　forms　and　shapes；　without　the　generic　principle　of　all　the　forms　being　present
therein。　The　second　world　contains　the　generic　principle；　and　is　the　realm　of　the　ultimate　inherent
nature　（Ansichseyns）　or　the　essential　truth；　over　against　that　individual　certainty。　The　third　world；
however；　that　of　the　useful；　is　the　truth　which　is　certainty　of　self　as　well。　The　realm　of　the　truth　of
belief　lacks　the　principle　of　concrete　actuality；　or　of　certainty　of　self　in　the　sense　of　this　individual
self。　But；　again；　concrete　actuality；　or　certainty　of　self　qua　this　individual；　lacks　the　ultimate
inherent　nature　（Ansich）。　In　the　object　of　pure　insight　both　worlds　are　united。　The　useful　is　the
object　so　far　as　self…consciousness　sees　through　it；　and　individual　certainty　of　self　finds　its
enjoyment　（its　self…existence）　in　it；　self…consciousness　sees　into　it　in　this　manner；　and　this　insight
contains　the　true　essence　of　the　object　（which　consists　in　being　something　seen　through；　in　other
words；　in　being　for　an　other）。　This　insight　is　thus　itself　true　knowledge；　and　self…consciousness
directly　finds　in　this　attitude　univers