phenomenology of mind-第28章
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object。
§ 19
In this treatment of the course of experience； there is an element in virtue of which it does not seem
to be in agreement with what is ordinarily understood by experience。 The transition from the first
object and the knowledge of it to the other object； in regard to which we say we have had
experience； was so stated that the knowledge of the first object； the existence for consciousness
of the first ens per se； is itself to be the second object。 But it usually seems that we learn by
experience the untruth of our first notion by appealing to some other object which we may happen
to find casually and externally； so that； in general； what we have is merely the bare and simple
apprehension of what is in and for itself。 On the view above given； however； the new object is
seen to have come about by a transformation or conversion of consciousness itself。 This way of
looking at the matter is our doing； what we contribute； by its means the series of experiences
through which consciousness passes is lifted into a scientifically constituted sequence； but this does
not exist for the consciousness we contemplate and consider。 We have here； however； the same
sort of circumstance； again； of which we spoke a short time ago when dealing with the relation of
this exposition to scepticism； viz。 that the result which at any time comes about in the case of an
untrue mode of knowledge cannot possibly collapse into an empty nothing； but must necessarily be
taken as the negation of that of which it is a result…a result which contains what truth the preceding
mode of knowledge has in it。 In the present instance the position takes this form： since what at first
appeared as object is reduced； when it passes into consciousness； to what knowledge takes it to
be； and the implicit nature； the real in itself； becomes what this entity per se； is for consciousness；
this latter is the new object； whereupon there appears also a new mode or embodiment of
consciousness； of which the essence is something other than that of the preceding mode。 It is this
circumstance which carries forward the whole succession of the modes or attitudes of
consciousness in their own necessity。 It is only this necessity； this origination of the new
object…which offers itself to consciousness without consciousness knowing how it comes by it…that
to us； who watch the process； is to be seen going on； so to say； behind its back。 Thereby there
enters into its process a moment of being per se； or of being for us； which is not expressly
presented to that consciousness which is in the grip of experience itself。 The content； however； of
what we see arising； exists for it； and we lay hold of and comprehend merely its formal character；
i。e。 its bare origination； for it； what has thus arisen has merely the character of object； while； for
us； it appears at the same time as a process and coming into being。
§ 20
In virtue of that necessity this pathway to science is itself eo ipso science； and is； moreover； as
regards its content； Science of the Experience of Consciousness。
§ 21
The experience which consciousness has concerning itself can； by its essential principle； embrace
nothing less than the entire system of consciousness； the whole realm of the truth of mind； and in
such wise that the moments of truth are set forth in the specific and peculiar character they here
possess… i。e。 not as abstract pure moments； but as they are for consciousness； or as consciousness
itself appears in its relation to them； and in virtue of which they are moments of the whole； are
embodiments or modes of consciousness。 In pressing forward to its true form of existence；
consciousness will come to a point at which it lays aside its semblance of being hampered with
what is foreign to it； with what is only for it and exists as an other； it will reach a position where
appearance becomes identified with essence； where； in consequence； its exposition coincides with
just this very point； this very stage of the science proper of mind。 And； finally； when it grasps this
its own essence； it will connote the nature of absolute knowledge itself。
A —
CONSCIOUSNESS （1）
I
Certainty at the Level of Sense Experience
… the 〃This〃； and 〃Meaning〃
1。 The Object of Sense Certainty
THE knowledge； which is at the start or immediately our object； can be nothing else than just that
which is immediate knowledge； knowledge of the immediate； of what is。 We have； in dealing with
it； to proceed； too； in an immediate way； to accept what is given； not altering anything in it as it is
presented before us； and keeping mere apprehension （Auffassen） free from conceptual
comprehension （Begreifen）。
The concrete content； which sensuous certainty furnishes； makes this prima facie appear to be the
richest kind of knowledge； to be even a knowledge of endless wealth — a wealth to which we can
as little find any limit when we traverse its extent in space and time； where that content is
presented before us； as when we take a fragment out of the abundance it offers us and by dividing
and dividing seek to penetrate its intent。 Besides that。 it seems to be the truest； the most authentic
knowledge： for it has not as yet dropped anything from the object； it has the object before itself in
its entirety and completeness。 This bare fact of certainty； however； is really and admittedly the
abstractest and the poorest kind of truth。 It merely says regarding what it knows： it is； and its truth
contains solely the being of the fact it knows。 Consciousness； on its part； in the case of this form
of certainty； takes the shape merely of pure Ego。 In other words； I in such a case am merely qua
pure This； and the object likewise is merely qua pure This。 I； this particular conscious I； am
certain of this fact before me； not because I qua consciousness have developed myself in
connection with it and in manifold ways set thought to work about it： and not； again； because the
fact； the thing； of which I am certain； in virtue of its having a multitude of distinct qualities； was
replete with possible modes of relation and a variety of connections with other things。 Neither has
anything to do with the truth sensuous certainty contains： neither the I nor the thing has here the
meaning of a manifold relation with a variety of other things； of mediation in a variety of ways。 The
I does not contain or imply a manifold of ideas； the I here does not think： nor does the thing mean
what has a multiplicity of qualities。 Rather； the thing； the fact； is； and it is merely because it is。 It is
— that is the essential point for sense…knowledge； and that bare fact of being； that simple
immediacy； constitutes its truth。 In the same way the certainty qua relation； the certainty 〃of〃
something； is an immediate pure relation； consciousness is I — nothing more； a pure this； the
individual consciousness knows a pure this； or knows what is individual。
But； when we look closely； there is a good deal more implied in that bare pure being； which
constitutes the kernel of this form of certainty； and is given out by it as its truth。 A concrete actual
certainty of sense is not merely this pure immediacy； but an example； an instance； of that
immediacy。 Amongst the innumerable distinctions that here come to light； we find in all cases the
fundamental difference — viz。 that in sense…experience pure being at once breaks up into the two
〃thises〃； as we have called them； one this as I； and one as object。 When we reflect（2） on this
distinction； it is seen that neither the one nor the other is merely immediate； merely is in
sense…certainty； but is at the same time mediated： I have the certainty through the other； viz。
through the actual fact； and this； again； exists in that certainty through an other； viz。 through the I。
It is not only we who make this distinction of essential truth and particular example； of essence and
instance； immediacy and mediation； we find it in sense…certainty itself；
