phenomenology of mind-第128章
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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 universal certainty of itself as well； has its pure consciousness in this
attitude； in which truth as well as immediateness and actuality are united。 Both worlds are
reconciled and heaven is transplanted to the earth below。
1。 The outcome is at once positive and negative…materialism and agnosticism： on the secular side； it
is pure utilitarianism。
2。 Cp。 Schopenhauer： 〃The absolute without predicates is just matter。〃
III
Absolute Freedom & Terror （1）
CONSCIOUSNESS has found its notion in the principle of utility。 But that notion is partly an
object still； partly； for that very reason； still a purpose； of which consciousness does not yet find
itself to be immediately possessed。 Utility is still a predicate of the object； not a subject； not its
immediate and sole actuality。 It is the same thing that appeared before when we found that
self…existence （being…for…self） had not yet shown itself to be the substance of the remaining
moments； a process by wh
