phenomenology of mind-第5章
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individuality； （2） the relation of these laws inter se； and to the single principle from which
they all proceed。 Both stages owe their existence to the activity of reason。 Reason
promulgates laws； and criticizes； tests the validity of； the laws。
Hence the two following sections。
c。 Reason as test of laws
（BB）。 Spirit
VI。 Spirit
Translator's comments： In the preceding section there is analysed the attempt on the part
of individuality to operate as its own legislator and judge of laws holding for individuals。
Individuality may claim the privilege of enunciating laws universal in character but having
their source and inspiration solely in the single individual。 Such laws can at best only be
regulative and cannot be constitutive of the substance of individuality； for the substance of
individuality necessarily involves other individuals within it。 In short individuality is itself
only realized as a part of a concrete whole of individuals： its life is drawn from common life
in and with others。 To attempt to enunciate laws from itself as if it could create the
conditions of its own inherent universality can only issue in one result： laws are furnished
without the content which gives those laws any meaning； or else the laws and the content
remain from first to last external to one another。 But if laws are purely formal； they cease
to be i。e。 constitutive conditions of individuality。 Hence the attempt above described is
sure to break down by its own futility。 What is wanted to give the laws meaning is the
concrete substance of social life： and when this concrete substance is provided ipso facto
the attempt of individuality to create laws disappears； for these laws are already found in
operation in social life。 Only such laws have reality。 But this involves the further step that
individuality is only realized； only finds its true universal content； in and with the order of a
society。 Here alone is individuality what it is in truth； at once a particular focus of
self…consciousness； and a realization of universal mind。 This condition where individuality
is conscious of itself only in and with others； and conscious of the common life as its own；
is the stage of spiritual existence。 Spiritual existence and social life thus go together。 The
following section begins the analysis of this phase of experience； which extends from the
simplest form of sociality — the Family — up to the highest experience of universal mind —
Religion。
The immediately succeeding section may be taken as the keystone of the whole arch of
experience traversed in the Phenomenology。 Here it is pointed out that all the preceding
phases of experience have not merely been preparing the way f or what is to follow； but
that the various aspects； hitherto treated as separate moments of experience； are in
reality abstractions from the life of concrete spirit now to be discussed and analysed。
It is noteworthy that from this point onwards the argument is less negative in its result
either directly or indirectly； and is more systematic and constructive。 This is no doubt
largely because hitherto individual mind as such has been under review； and this is an
abstraction from social mind or spiritual existence。
A。 Objective Spirit： the ethical order
a。 The ethical world： law divine and human： man and woman
Translator's comments： The first step in the analysis of spirit is to take spirit as a realized
actual social order； immediately given as a historical fact； and present directly to the
mincls of the individuals composing it。 This is social life as an established routine of
human adjustments； where the natural characteristics and constitution of its moral
individuals are absorbed and built into the single substance of the living social whole。 It is
spirit as an objectively embodied whole of essentially spiritual individuals； without any
consciousness of opposition to one another or to the whole； and with an absolute
unbroken sense of their own security and fulfilment within the substance of social mind。 It
is spirit at the level of naive acquiescence in the law and order of conventional life。
But such a self…complete type of experience has various levels of realization。 It cannot
exist except through the union of opposing elements； and the central principle of all
experience； self…consciousness； which assumes here such a concrete form； has abundant
material on which to exercise its function of creating and uniting distinctions。 The first level
is deternlined by the fact that the substance of social life is constituted out of the
quasi…natural phenomena of human genus and species； of race and nationality； on the
one hand； and the purely natural element of specialized individual sex on the other。
These two aspects go together； the sex…relations of individuals maintain race and
nationality； the nation lives in and through its sexually distinct individuals。 The social order
as an rder is realized and maintained in the medium of these elements。 The fact that this
order is an order of universal mind gives it a permanence； an inviolability； an
absoluteness； which are inseparable from it； so inseparable that the order is looked on as
having its roots in the Absolute Mind； and as deriving its authority from it。 The social order
on this aspect consists of a divinely established and divinely sanctioned régime； the gods
are the guardians of the city； of the hearth and the home。 On the other hand the
expression of this order varies； and is enunciated from time to time in the history of a
community。 The order in this sense is made by man； the law of the social order thus
becomes a human law； determined by human conditions and human ends； it is a round of
conventions and customs。 These two forms of order are inseparable in the life of a
community； and they subsist together and side beside at this level of social
consciousness。 They may lead to conflict in the life of the individual in the community； and
have to be reconciled by force or otherwise； and they become associated and connected
with the fundamental differences of individuality above referred to。
The analysis of this level of social life constituted as above furnishes the argument of the
following section。 With Hegel's treatment of the relationships holding between Husband
and Wife； Parents and Children； Brothers and Sisters should be read Aristotle's discussion
of social fellowship in Eth。 Nicom。 Bks。 VIII； IX。
1。 Nation and Family
（a） Human Law
（b） Divine Law
（c） The claims of the Individual
2。 The Process involved in these Two Laws
（a） Government as Positive Power； War as Negative
（b） Man & Woman as Brother & Sister
（c） The Interfusion of these Two Laws
3。 Ethical World as Infinitude or Self…complete Totality
b。 Ethical action： knowledge human and Divine： Guilt and Destiny
Translator's comments： A fundamental condition of social order is that it is maintained by
action on the part of the individual members of a society； action is a fundamental principle
of distinction between individuals； is the way they make their contribution to social life； and
is also the way by which the continuance of social life is cea
