phenomenology of mind-第14章

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itself　and　for　itself　at　once。　This　self…containedness；　however；　is　first　something　known　by　us；　it　is
implicit　in　its　nature　（an　sich）；　it　is　Substance　spiritual。　It　has　to　become　self…contained　for　itself；
on　its　own　account；　it　must　be　knowledge　of　spirit；　and　must　be　consciousness　of　itself　as　spirit。
This　means；　it　must　be　presented　to　itself　as　an　object；　but　at　the　same　time　straightway　annul　and
transcend　this　objective　form；　it　must　be　its　own　object　in　which　it　finds　itself　reflected。　So　far　as　its
spiritual　content　is　produced　by　its　own　activity；　it　is　only　we　＇the　thinkers＇　who　know　spirit　to　be
for　itself；　to　be　objective　to　itself；　but　in　so　far　as　spirit　knows　itself　to　be　for　itself；　then　this
self…production；　the　pure　notion；　is　the　sphere　and　element　in　which　its　objectification　takes　effect；
and　where　it　gets　its　existential　form。　In　this　way　it　is　in　its　existence　aware　of　itself　as　an　object　in
which　its　own　self　is　reflected。　Mind；　which；　when　thus　developed；　knows　itself　to　be　mind；　is
science。　Science　is　its　realization；　and　the　kingdom　it　sets　up　for　itself　in　its　own　native　element。　

　　　　　　　　　　　　　　　　　　　　　　　　7。　　　The　element　of　knowledge

A　self　having　knowledge　purely　of　itself　in　the　absolute　antithesis　of　itself；　this　pure　ether　as　such；　is
the　very　soil　where　science　flourishes；　is　knowledge　in　universal　form。　The　beginning　of　philosophy
presupposes　or　demands　from　consciousness　that　it　should　feel　at　home　in　this　element。　But　this
element　only　attains　its　perfect　meaning　and　acquires　transparency　through　the　process　of　gradually
developing　it。　It　is　pure　spirituality　as　the　universal　which　assumes　the　shape　of　simple　immediacy；
and　this　simple　element；　existing　as　such；　is　the　field　of　science；　is　thinking；　which　can　be　only　in
mind。　Because　this　medium；　this　immediacy　of　mind；　is　the　mind's　substantial　nature　in　general；　it　is
the　transfigured　essence；　reflection　which　itself　is　simple；　which　is　aware　of　itself　as　immediacy；　it　is
being；　which　is　reflection　into　itself。　Science　on　its　side　requires　the　individual　self…consciousness　to
have　risen　into　this　high　ether；　in　order　to　be　able　to　live　with　science；　and　in　science；　and　really　to
feel　alive　there。　Conversely　the　individual　has　the　right　to　demand　that　science　shall　hold　the　ladder
to　help　him　to　get　at　least　as　far　as　this　position；　shall　show　him　that　he　has　in　himself　this　ground　to
stand　on。　His　right　rests　on　his　absolute　independence；　which　he　knows　he　possesses　in　every　type
and　phase　of　knowledge；　for　in　every　phase；　whether　recognized　by　science　or　not；　and　whatever
be　the　content；　his　right　as　an　individual　is　the　absolute　and　final　form；　i。e。　he　is　the　immediate
certainty　of　self；　and　thereby　is　unconditioned　being；　were　this　expression　preferred。　If　the　position
taken　up　by　consciousness；　that　of　knowing　about　objective　things　as　opposed　to　itself；　and　about
itself　as　opposed　to　them；　is　held　by　science　to　be　the　very　opposite　of　what　science　is：　if；　when　in
knowing　it　keeps　within　itself　and　never　goes　beyond　itself；　science　holds　this　state　to　be　rather　the
loss　of　mind　altogether…on　the　other　hand　the　element　in　which　science　consists　is　looked　at　by
consciousness　as　a　remote　and　distant　region；　in　which　consciousness　is　no　longer　in　possession　of
itself。　Each　of　these　two　sides　takes　the　other　to　be　the　perversion　of　the　truth。　For　the　na？ve
consciousness；　to　give　itself　up　completely　and　straight　away　to　science　is　to　make　an　attempt；
induced　by　some　unknown　influence；　all　at　once　to　walk　on　its　head。　The　compulsion　to　take　up
this　attitude　and　move　about　in　this　position；　is　a　constraining　force　it　is　urged　to　fall　in　with；　without
ever　being　prepared　for　it　and　with　no　apparent　necessity　for　doing　so。　Let　science　be　per　se　what
it　likes；　in　its　relation　to　na？ve　immediate　self…conscious　life　it　presents　the　appearance　of　being　a
reversal　of　the　latter；　or；　again；　because　na？ve　self…consciousness　finds　the　principle　of　its　reality　in
the　certainty　of　itself；　science　bears　the　character　of　unreality；　since　consciousness　〃for　itself〃　is　a
state　quite　outside　of　science。　Science　has　for　that　reason　to　combine　that　other　element　of
self…certainty　with　its　own；　or　rather　to　show　that　the　other　element　belongs　to　itself；　and　how　it
does　so。　When　devoid　of　that　sort　of　reality；　science　is　merely　the　content　of　mind　qua　something
implicit　or　potential　（an　sich）；　purpose；　which　at　the　start　is　no　more　than　something　internal；　not
spirit；　but　at　first　merely　spiritual　substance。　This　implicit　moment　（Ansich）　has　to　find　external
expression；　and　become　objective　on　its　own　account。　This　means　nothing　else　than　that　this
moment　has　to　establish　self…consciousness　as　one　with　itself。　

　　　　　　　　　　　　　8。　　　　The　ascent　into　this　is　the　Phenomenology　of　Spirit

It　is　this　process　by　which　science　in　general　comes　about；　this　gradual　development　of　knowing；
that　is　set　forth　here　in　the　Phenomenology　of　Mind。　Knowing；　as　it　is　found　at　the　start；　mind　in
its　immediate　and　primitive　stage；　is　without　the　essential　nature　of　mind；　is　sense…consciousness。
To　reach　the　stage　of　genuine　knowledge；　or　produce　the　element　where　science　is　found…the　pure
conception　of　science　itself…a　long　and　laborious　journey　must　be　undertaken。　This　process
towards　science；　as　regards　the　content　it　will　bring　to　light　and　the　forms　it　will　assume　in　the
course　of　its　progress；　will　not　be　what　is　primarily　imagined　by　leading　the　unscientific
consciousness　up　to　the　level　of　science：　it　will　be　something　different；　too；　from　establishing　and
laying　the　foundations　of　science；　and　anyway　something　else　than　the　sort　of　ecstatic　enthusiasm
which　starts　straight　off　with　absolute　knowledge；　as　if　shot　out　of　a　pistol；　and　makes　short　work
of　other　points　of　view　simply　by　explaining　that　it　is　to　take　no　notice　of　them。　

The　task　of　conducting　the　individual　mind　from　its　unscientific　standpoint　to　that　of　science　had　to
be　taken　in　its　general　sense；　we　had　to　contemplate　the　formative　development　（Bildung）　of　the
universal　＇or　general＇　individual；　of　self…conscious　spirit。　As　to　the　relation　between　these　two　＇the
particular　and　general　individual＇；　every　moment；　as　it　gains　concrete　form　and　its　own　proper
shape　and　appearance；　finds　a　place　in　the　life　of　the　universal　individual。　The　particular　individual
is　incomplete　mind；　a　concrete　shape　in　whose　existence；　taken　as　a　whole；　one　determinate
characteristic　predominates；　while　the　others　are　found　only　in　blurred　outline。　In　that　mind　which
stands　higher　than　another　the　lower　concrete　form　of　existence　has　sunk　into　an　obscure　moment；
what　was　formerly　an　objective　fact　（die　Sache　selbst）　is　now　only　a　single　trace：　its　definite　shape
has　been　veiled；　and　become　simply　a　piece　of　shading。　The　individual；　whose　substance　is　mind　at
the　higher　level；　passes　through　these　past　forms；　much　in　the　way　that　one　who　takes　up　a　higher
science　goes　through　those　preparatory　forms　of　knowledge；　which　he　has　long　made　his　own；　in
order　to　call　up　their　content　before　him；　he　brings　back　the　recollection　of　them　without　stopping
to　fix　his　interest　upon　them。　The　particular　individual；　so　far　as　content　is　concerned；　has　also　to
go　through　the　stages　through　which　the　general　mind　has　passed；　but　as　shapes　once　assumed　by
mind　and　now　laid　aside；　as　stages　of　a　road　which　has　been　worked　over　and　levelled　out。　Hence
it　is　that；　in　the　case　of　various　kinds　of　knowledge；　we　find　that　what　in　former　days　occupied　the
energies　of　men　of　mature　mental　ability　sinks　to　the　level　of　information；　exercises；　and　even
pastimes；　for　children；　and　in　this　educational　progress　we　can　see　the　history　of　the　world's
culture　delineated　in　faint　outline。　This　bygone　mode　of　existence　has　already　become　an　acquired
possession　of　the　general　mind；　which　constitutes　the　substance　of　the　individual；　and；　by　thus
appearing　externally　to　him；　furnishes　his　inorganic　nature。　In　this　respect　culture　or　development　of
mind　（Bildung）；　regarded　from　the　side　of　the　individual；　consists　in　his　acquiring　what　lies　at　his
hand　ready　for　him；　in　making　its　inorganic