phenomenology of mind-第124章

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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　finitude；　taking　this；
moreover；　to　be　the　truth；　and　thinking　this　knowledge　about　finitude　as　the　truth　to　be　the　highest
knowledge　attainable。　

　　　　　　　　　　　　　　　　　　　　　　　（3）　The　Rights　of　Enlightenment

Belief　has　a　divine　right　as　against　enlightenment；　the　right　of　absolute　self…identity　or　of　pure
thought；　and　it　finds　itself　utterly　wronged　by　enlightenment；　for　enlightenment　distorts　all　its
moments；　and　makes　them　something　quite　different　from　what　they　are　in　it。　Enlightenment；　on　the
other　hand；　has　merely　a　human　right　as　against　belief；　and　can　only　put　in　a　human　claim　for　its
own　truth；　for　the　wrong　it　commits　is　the　right　of　disunion；　of　discordance；　and　consists　in
perverting　and　altering；　a　right　that　belongs　to　the　nature　of　self…consciousness　in　opposition　to　the
simple　ultimate　essence　or　thought。　But　since　the　right　of　enlightenment　is　the　right　of
self…consciousness；　it　will　not　merely　retain　its　own　right；　too；　in　such　a　way　that　two　equally　valid
rights　of　spirit　would　be　left　standing　in　opposition　to　one　another　without　either　satisfying　the
claims　of　the　other；　it　will　maintain　the　absolute　right；　because　self…consciousness　is　the　negative
function　of　the　notion　（Begriff）；　a　function　which　does　not　merely　operate　in　independence；　but
also　gets　control　over　its　opposite。　And　because　belief　is　a　mode　of　consciousness；　it　will　not　be
able　to　baulk　enlightenment　of　that　right。　

For　enlightenment　does　not　operate　against　the　believing　mind　with　special　principles　of　its　own；
but　with　those　which　belief　itself　implies　and　contains。　Enlightenment　merely　brings　together　and
presents　to　belief　its　own　thoughts；　the　thoughts　that　lie　scattered　and　apart　within　belief；　all
unknown　to　it。　Enlightenment　merely　reminds　belief；　when　one　of　its　own　forms　is　present；　of
others　it　also　has；　but　which　it　is　always　forgetting　when　the　one　is　there。　Enlightenment　shows　itself
to　belief　to　be　pure　insight；　by　the　fact　that　it；　in　a　given　determinate　moment；　sees　the　whole；
brings　forward　the　opp