phenomenology of mind-第32章

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pure　self…relation；　the　〃medium〃　wherin　all　these　characteristics　exist：　in　it；　as　in　a　bare；　simple
unity；　they　interpenetrate　without　affecting　one　another；　for　just　by　participating　in　this　universality
they　are　indifferent　to　each　other；　each　by　itself。　

This　abstract　universal　medium；　which　we　can　call　〃Thinghood〃　in　general　or　pure　essential　reality；
is　nothing　else　than　the　Here　and　Now　as　this　on　analysis　turned　out　to　be；　viz。　a　simple
togetherness　of　many　Heres　and　Nows。　But　the　many　（in　the　present　case）　are　in　their
determinateness　themselves　simply　universals。　This　salt　is　a　simple　Here　and　at　the　same　time
manifold：　it　is　white；　and　also　pungent；　also　cubical　in　shape；　also　of　a　specific　weight；　and　so　on。
All　these　many　properties　exist　in　a　simple　Here；　where　they　interpenetrate　each　other。　None　of
these　has　a　different　Here　from　the　others；　each　is　everywhere　in　the　same　Here　where　the　others
are。　And　at　the　same　time；　without　being　divided　by　different　Heres；　they　do　not　affect　each　other
in　their　interpenetration；　its　being　white　does　not　affect　or　alter　the　cubical　shape　it　has；　

and　neither　affects　its　tart　taste；　and　so　on：　on　the　contrary；　since　each　is　simple　relation　to　self；　it
leaves　the　others　alone　and　is　related　to　these　merely　by　being　also　along　with　them；　a　relation　of
mere　indifference。　This　〃Also〃　is　thus　the　pure　universal　itself；　the　〃medium〃；　the　〃Thinghood〃
keeping　them　together。　

In　this　relation；　which　has　emerged；　it　is　merely　the　character　of　positive　universality　that　is　first
noticed　and　developed。　But　there　is　still　a　side　presented　to　view　which　must　also　be　taken　into
account。　It　is　this。　If　the　many　determinate　properties　were　utterly　indifferent　to　each　other；　and
were　entirely　related　to　themselves　alone；　they　would　not　be　determinate；　for　they　are　so；　merely　in
so　far　as　they　are　distinguished　and　related　to　others　as　their　opposites。　In　view　of　this
opposition；　however；　they　cannot　exist　together　in　the　bare　and　simple　unity　of　their　〃medium〃；
which　unity　is　just　as　essential　to　them　as　negation。　The　process　of　distinguishing　them；　so　far　as　it
does　not　leave　them　indifferent；　but　effectually　excludes；　negates　one　from　another；　thus　falls
outside　this　simple　〃medium〃。　And　this；　consequently；　is　not　merely　an　〃also〃；　an　unity　indifferent　to
what　is　in　it；　but　a　〃one〃　as　well；　an　excluding　repelling　unity。　

The　〃One〃　is　the　moment　of　negation；　as；　in　a　direct　and　simple　manner；　relating　itself　to　itself；　and
excluding　an　other：　and　is　that　by　which　〃Thinghood〃　is　determined　qua　Thing。　In　the　property　of　a
thing　the　negation　takes　the　form　of　a　specific　determinateness；　which　is　directly　one　with　the
immediacy　of　its　being；　an　immediacy　which；　by　this　unity　with　negation；　is　universality。　Qua　〃one〃；
however；　negation；　the　specific　quality；　takes　a　form　in　which　it　is　freed　from　this　unity　with　the
object；　and　exists　per　se　on　its　own　account。　

These　moments　taken　together　exhaust　the　nature　of　the　Thing；　the　truth　of　perception；　so　far　as　it
is　necessary　to　develop　it　here。　It　is　（1）　a　universality；　passive　and　indifferent；　the　〃also〃　which
forms　the　sole　bond　of　connection　between　the　qualities；　or　rather　constituent　elements；　〃matters〃；
existing　together；　（2）　negation；　likewise　in　a　simple　form；　or　the　〃one〃；　which　consists　in　excluding
properties　of　an　opposite　character；　and　（3）　the　many　properties　themselves；　the　relation　of　the
two　first　moments…the　negation；　as　it　is　related　to　that　indifferent　element；　and　in　being　so　expands
into　a　manifold　of　differences；　the　focal　point　of　particularity　radiating　forth　into　plurality　within　the
〃medium〃　of　subsistence。　Taking　the　aspect　that　these　differences　belong　to　a　〃medium〃　indifferent
to　what　is　within　it；　they　are　themselves　universal；　they　are　related　merely　to　themselves　and　do　not
affect　each　other。　Taking；　however；　the　other　aspect；　that　they　belong　to　the　negative　unity；　they　at
the　same　time　mutually　exclude　one　another；　but　do　no　necessarily　in　the　shape　of　properties　that
have　a　separate　existence　apart　from　the　〃also〃　connecting　them。　The　sensuous　universality；　the
immediate　unity　of　positive　being　and　negative　exclusion；　is　only　then　a　property；　when　oneness
and　pure　universality　are　evolved　from　it　and　distinguished　from　one　another；　and　when　that
sensuous　universality　combines　these　with　one　another。　Only　after　this　relation　of　the　unity　to　those
pure　essential　moments　is　effected；　is　the　〃Thing〃　complete。　

This；　then；　is　the　way　the　〃Thing〃　in　perception　is　constituted；　and　consciousness　is　perceptual　in
character　so　far　as　this　〃Thing〃　is　its　object：　it　has　merely　to　〃take〃　the　object　（capio…per…ception）
and　assume　the　attitude　of　pure　apprehension；　and　what　comes　its　way　in　so　doing　is　truth　（das
Wahre）。　If　it　did　something　when　taking　the　given；　it　would　by　such　supplementation　or　elimination
alter　the　truth。　Since　the　object　is　the　true　and　universal；　the　self…same；　while　consciousness　is　the
variable　and　non…essential；　it　may　happen　that　consciousness　apprehends　the　object　wrongly　and
deceives　itself。　The　percipient　is　aware　of　the　possibility　of　deception；　for；　in　the　universality
forming　the　principle　here；　the　percipient　is　directly　aware　of　otherness；　but　aware　of　it　as　null　and
naught；　as　what　is　superseded。　His　criterion　of　truth　is　therefore　self…sameness；　and　his　procedure
is　that　of　apprehending　what　comes　before　him　as　self…same。　Since；　at　the　same　time；　diversity　is　a
fact　for　him；　his　procedure　is　a　way　of　relating　the　diverse　moments　of　his　apprehension　to　one
another。　If；　however；　in　this　comparison　a　want　of　sameness　comes　out；　this　is　not　an　untruth　on
the　part　of　the　object　（for　the　object　is　the　self…same）；　but　on　the　part　of　perception。　

Let　us　now　see　what　sort　of　experience　consciousness　forms　in　the　course　of　its　actual　perception。
We；　who　are　analysing　the　process；　find　this　experience　already　contained　in　the　development　（just
given）　of　the　object　and　of　the　attitude　of　consciousness　towards　it。　The　experience　will　be　merely
the　development　of　the　contradictions　that　appear　there。　

The　object　which　I　apprehend　presents　itself　as　purely　〃one〃　and　single：　also；　I　am　aware　of　the
〃property〃　（Eigenschaft）　in　it；　a　property　which　is　universal；　thereby　transcending　the　particularity
of　the　object。　The　first　form　of　being；　in　which　the　objective　reality　has　the　sense　of　a　〃one〃；　was
thus　not　its　true　being；　and　since　the　object　is　the　true　fact　here；　the　untruth　falls　on　my　side；　and
the　apprehension　was　not　correct。　On　account　of　the　universality　of　the　property　（Eigenschaft）
I　must　rather　take　the　objective　entity　as　a　community　（Gemeinschaft）　in　general。　I　further
perceive　now　the　property　to　be　determinate；　opposed　to　another　and　excluding　this　other。　Thus；
in　point　of　fact；　I　did　not　apprehend　the　object　rightly　when　I　defined　it　as　a　〃commonness〃　or
community　with　others；　or　as　continuity；　and　must　rather；　taking　account　of　the　determinateness
of　the　property；　isolate　parts　within　the　continuity　and　set　down　the　object　as　a　〃one〃　that
excludes。　In　the　disintegrated　〃one〃　I　find　many　such　properties；　which　do　not　affect　one　another；
but　are　indifferent　to　one　another。　Thus　I　did　not　apprehend　the　object　correctly　when　I　took　it　for
something　that　excludes。　The　object；　instead；　just　as　formerly　it　was　merely　continuity　in　general；　is
not　a　universal　common　medium　where　many　properties　in　the　form　of　sense　universals　subsist；
each　for　itself　and　on　its　own　account；　and；　qua　determinate；　excluding　the　others。　The　simple　and
true　fact；　which　I　perceive；　is；　however；　in　virtue　of　this　result；　not　a　universal　medium　either；　but
the　particular　property　by　itself；　which；　again；　in　this　form；　is　neither　a　property　nor　a　determinate
being；　for　it　is　now　neither　attached　to　a　distince　〃one〃　nor　in　relation　to　others。　But　the　particular
quality　is　a　property　only　when　attached　to　a　〃one〃；　and　determinate　only　in　relation　to　others。　By
being　this　bare　relation　of　self　to　self；　it　remains　merely　sensuous　existence　in　general；　since　it　no
longer　contains　the　character　of　negativity；　and　the　mode　of　consciousne