phenomenology of mind-第49章
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merely some outsider's mind and ideas involved； the bondsman becomes aware； through this
re…discovery of himself by himself； of having and being a 〃mind of his own〃。
（c）。 The Formative Process of Self…Enfranchisement
For this reflection of self into self the two moments； fear and service in general； as also that of
formative activity； are necessary： and at the same time both must exist in a universal manner。
Without the discipline of service and obedience； fear remains formal and does not spread over the
whole known reality of existence。 Without the formative activity shaping the thing； fear remains
inward and mute； and consciousness does not become objective for itself。 Should consciousness
shape and form the thing without the initial state of absolute fear； then it has a merely vain and futile
〃mind of its own〃； for its form or negativity is not negativity per se； and hence its formative activity
cannot furnish the consciousness of itself as essentially real。 If it has endured not absolute fear； but
merely some slight anxiety； the negative reality has remained external to it； its substance has not
been through and through infected thereby。 Since the entire content of its natural consciousness
has not tottered and shaken； it is still inherently a determinate mode of being； having a 〃mind of its
own〃 （der eigene Sinn） is simply stubbornness （Eigensinn）； a type of freedom which does not get
beyond the attitude of bondage。 As little as the pure form can become its essential nature； so little
is that form； considered as extending over particulars； a universal formative activity； an absolute
notion； it is rather a piece of cleverness which has mastery within a certain range； but not over the
universal power nor over the entire objective reality。
B
Freedom of Self…Consciousness — Stoicism： Scepticism：
The Unhappy Consciousness
Free Self…Consciousness
Independent self…consciousness partly finds its essential reality in the bare abstraction of Ego。 On
the other hand； when this abstract ego develops further and forms distinctions of its own； this
differentiation does not become an objective inherently real content for that self…consciousness。
Hence this self consciousness does not become an ego which truly differentiates itself in its
abstract simplicity； or one which remains identical with itself in this absolute differentiation。 The
repressed and subordinate type of consciousness； on the other hand； becomes； in the formative
activity of work； an object to itself； in the sense that the form； given to the thing when shaped and
moulded； is his object； he sees in the master； at the same time； self…existence as a real mode of
consciousness。 But the subservient consciousness as such finds these two moments fall apart … the
moment of itself as an independent object； and the moment of this object as a mode of
consciousness； and so its own proper reality。 Since； however； the form and the self…existence are
for us； or objectively in themselves； one and the same； and since in the notion of independent
consciousness the inherent reality is consciousness； the phase of inherent existence （Ansichsein） or
thinghood； which received its shape and form through labour； is no other substance than
consciousness。 In this way we have a new attitude or mode of consciousness brought about： a
type of consciousness which takes on the form of infinitude； or one whose essence consists in
unimpeded movement of consciousness。 It is one which thinks or is free self…consciousness。 For
thinking does not mean being an abstract ego； but an ego which has at the same time the
significance of inherently existing in itself； it means being object to itself or relating itself to objective
reality in such a way that this connotes the self…existence of that consciousness for which it is an
object。 The object does not for thinking proceed by way of presentations or figures； but of
notions； conceptions； i。e。 of a differentiated reality or essence； which； being an immediate content
of consciousness； is nothing distinct from it。 What is presented； shaped and constructed； and
existent as such； has the form of being something other than consciousness。 A notion； however； is
at the same time an existent； and this distinction； so far as it falls in consciousness itself； is its
determinate content。 But in that this content is； at the same time； a conceptually constituted； a
comprehended （begriffener） content； consciousness remains immediately aware within itself of its
unity with this determinate existent so distinguished； not as in the case of a presentation； where
consciousness from the first has to take special note that this is its idea； on the contrary； the notion
is for me eo ipso and at once my notion。 In thinking I am free； because I am not in an other； but
remain simply and solely in touch with myself； and the object which for me is my essential reality； is
in undivided unity my self …existence； and my procedure in dealing with notions is a process within
myself。
It is essential； however； in this determination of the above attitude of self…consciousness to keep
hold of the fact that this attitude is thinking consciousness in general； that its object is immediate
unity of the self's implicit； inherent existence； and of its existence explicitly for self。 The self…same
consciousness which repels itself from itself； becomes aware of being an element existing in itself。
But to itself it is this element to begin with only as universal reality in general； and not as this
essential reality appears when developed in all the manifold details it contains； when the process of
its being brings out all its fullness of content。
Stoicism
This freedom of self…consciousness； as is well known； has been called Stoicism； in so far as it has
appeared as a phenomenon conscious of itself in the course of the history of man's spirit。 Its
principle is that consciousness is essentially that which thinks； is a thinking reality； and that anything
is really essential for consciousness； or is true and good； only when consciousness in dealing with it
adopts the attitude of a thinking being。
The manifold； self…differentiating expanse of life； with all its individualization and complication； is
the object upon which desire and labour operate。 This varied activity has now contracted itself into
the simple distinction which is found in the pure process of thought。 What has still essential reality
is not a distinction in the sense of a determinate thing； or in the shape of a consciousness of a
determinate kind of natural existence； in the shape of a feeling； or again in the form of desire and its
specific purpose； whether that purpose be set up by the consciousness desiring or by an
extraneous consciousness。 What has still essential significance here is solely that distinction which
is a thought…constituted distinction； or which； when made； is not distinguished from me。 This
consciousness in consequence takes a negative attitude towards the relation of lordship and
bondage。 Its action； in the case of the master； results in his not simply having his truth in and
through the bondsman； and； in that of the bondsman； in not finding his truth in the will of his master
and in service。 The essence of this consciousness is to be free； on the throne as well as in fetters；
throughout all the dependence that attaches to its individual existence； and to maintain that stolid
lifeless unconcern which persistently withdraws from the movement of existence； from effective
activity as well as from passive endurance； into the simple essentiality of thought。 Stubbornness is
that freedom which makes itself secure in a solid singleness； and keeps within the sphere of
bondage。 Stoicism； on the other hand； is the freedom which ever comes directly out of that
spheres and returns back into the pure universality of thought。 It is a freedom which can come on
the scene as a general form of the world's spirit only in a time of universal fear and bondage； a
time； too； when mental cultivation is universal； and has elevated culture to the le
