phenomenology of mind-第102章
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the particular individual； is similarly the simple single spirit of the individual who has suffered
wrong； it is not broken up into the two elements； one who has suffered wrong and a far…away
remote reality （Wesen）。 The individual himself is the power of the 〃nether〃 world； and that reality is
his 〃fury〃； wreaking vengeance upon him。（9） For his individuality； his blood still lives in the house；
his substance has a lasting actuality。 The wrong； which can be brought upon the individual in the
realm of the ethical world； consists merely in this； that a bare something by chance happens to him。
The power which perpetrates on the conscious individual this wrong of making him into a mere
thing is 〃nature〃 it is the universality not of the community； but the abstract universality of mere
existence。 And the particular individual； in wiping out the wrong suffered； turns not against the
communityfor he has not suffered at its handsbut against the latter。 As we saw；（10） the
consciousness of those who share the blood of the individual removes this wrong in such a way
that what has happened becomes rather a work of their own doing； and hence bare existence； the
last state； gets also to be something willed； and thus an object of gratification。
The ethical realm remains in this way permanently a world without blot or stain； a world untainted
by any internal dissension。 So； too； its process is an untroubled transition from one of its powers to
the other； in such a way that each preserves and produces the other。 We see it no doubt divided
into two ultimate elements and their realization： but their opposition is rather the confirming and
substantiation of one through the other； and where they directly come in contact with each other as
actual factors； their mediating common element is the immediate permeation of the one with the
other。 The one extreme； universal spirit conscious of itself； becomes； through the individuality of
man； linked together with its other extreme； its force and its element； with unconscious spirit。 On
the other hand； divine law is individualized； the unconscious spirit of the particular individual finds
its existence； in woman； through the mediation of whom the unconscious spirit comes out of its
unrealizedness into actuality； and rises out of the state of unknowing and unknown； into the
conscious realm of universal spirit。 The union of man with woman constitutes the operative
mediating agency for the whole； and constitutes the element which； while separated into the
extremes of divine and human law； is； at the same time； their immediate union。 This union； again；
turns both those first mediate connexions （Schlusse） into one and the same synthesis； and unites
into one process the twofold movement in opposite directions…one from reality to unreality； the
downward movement of human law； organized into independent members； to the danger and trial
of death；…the other； from unreality to reality； the upward movement of the law of the nether world
to the daylight of conscious existence。 Of these movements the former falls to man； the latter to
woman。
1。 The description here refers to the process of bodily corruption。
2。 i。e。 the earth？
3。 Cp。 Antigone； 1。 910。
4。 Cp。 p。 384 ff。
5。 Cp。 p。 391 ff。
6。 Cp。 p。 402 ff。
7。 Cp。 p。 419 ff。
8。 Cp。 p。 440 ff。
9。 The reference here is to Orestes。
10。 P。 471 sup。
b
Knowledge； Human & Divine：
Guilt and Destiny
IN the form presented by the opposition of elements in the realm just dealt with；
self…consciousness has not yet come to its rights as a single individuality。 Individuality there has； on
one side； the sense of merely universal will； on the other； of consanguinity of the family。 This
particular individual has merely the significance of shadowy unreality。 There is as yet no
performance of an act。 The act； however； is the realized self。 It breaks in upon the untroubled
stable organization and movement of the ethical world。 What there appears as ordinance and
harmony between both its constituent elements； each of which confirms and complements the
other； becomes through the performing of an act a transition of oppposites into one another； by
which each proves to be the annihilation rather than the confirmation of its self and its opposite。 It
becomes the process of negation or destruction； the eternal necessity of awful destiny； which
engulfs in the abyss of its bare identity divine and human law alike； as well as both the
self…conscious factors in which these powers subsist； and； to our view； passes over into the
absolute self…existence of mere single self…consciousness。
1。 Contradiction of Individuality with its Essence
The basis from which this movement proceeds； and on which it takes effect； is the kingdom of the
ethical order。 But the activity at work in this process is self…consciousness。 Being ethical
consciousness； it is the pure and simple direction of activity towards the essential principle of the
ethical life — it is Duty。 There is no caprice； and likewise no struggle； no indecision in it； since it
has given up legislating and testing laws： the essential ethical principle is； for it； something
immediate； unwavering； without contradiction。 There is therefore neither the painful spectacle of
finding itself in a collision between passion and duty； nor the comic spectacle of a collision
between duty and duty — a collision； which so far as content goes is the same as that between
passion and duty； for passion can also be presented as a duty； because duty； when consciousness
withdraws into itself and leaves its immediate essential； substance （Wesenheit）； comes to be the
formal universal； into which one content fits equally well with another； as we found before。 The
collision of duties is； however； comical； because it brings out the contradiction inherent in the idea
of an absolute standing opposed to another absolute； expresses something absolute and then
directly the annihilation of this so…called absolute or duty。 The ethical consciousness； however；
knows what it has to do； and is decided； whether it is to belong to divine or human law。 This
directness which characterizes its decision is something immanent and inherent （Ansichseyn）； and
hence has at the same time the significance of a natural condition of being； as we saw。 Nature； not
the accident of circumstances or choice； assigns one sex to one law the other to the other law； or
conversely both the ethical powers themselves establish their individual existence and actualization
in the two sexes。
Thus； then； because on the one side the ethical order consists essentially in this immediate
directness of decision； and therefore only the one law is for consciousness the essential reality；
while； on the other side； the powers of the ethical order are actual in the self of conscious life — in
this way these forces acquire the significance of excluding one another and of being opposed to
one another。 They are explicit in self…consciousness just as they were merely implicit in the realm
of the ethical order。 The ethical consciousness； because it is decisively on the side of one of them；
is essentially Character。 There is not for it equal essentiality in both。 The opposition therefore
appears as an unfortunate collision of duty merely with reality； on which right has no hold。 The
ethical consciousness is qua self…consciousness in this opposition； and being so； it at once
proceeds either to subdue by force this reality opposed to the law which it accepts； or to get
round this reality by craft。 Since it sees right only on its own side； and wrong on the other； so； of
these two； that which belongs to divine law detects； on the other side； mere arbitrary fortuitous
human violence； while what appertains to human law finds in the other the obstinacy and
disobedience of subjective self…sufficiency。 For the commands of government have a universal
sense and meaning open to the light of day； the will of the other law； however； is the inner
concealed meaning of the realm of darkness （unterirdisch）； a meaning which a
