phenomenology of mind-第6章
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is also the way by which the continuance of social life is ceaselessly broken and
reconstituted。 In a comprehensive sense therefore action is the principle by which
distinction in unity is carried out in social life。 The consideration of its significance is thus
an essential problem of social mind。 Action must be considered at once with reference to
individuality and also with reference to those conceptions of social order as containing both
〃divine〃 and 〃human〃 law。 In the following section； this analysis is undertaken。
The specific historical background of Hegel's thought in this section； and to some extent in
the preceding section； is supplied by the social life of the Greek city state。 The Greek city
state has been taken as the type； so to say； of spiritual existence realized as a
self…complete ethical order。 But the social life of Greece is here in large measure read and
interpreted in the light of the dramatization of Greek ethical conceptions by the great
Greek tragedians； especially Sophocles。 This accounts for the repeated reference to the
purely dramatic conception of the 〃destiny〃 or the 〃pathic〃 element in the life of the
individual whose spiritual existence is completely bound up with the established social
order。 It is in Greece that we find most fully realized the all…sufficiency of the state for the
individual； which Hegel has here in view； a sufficiency which was at once the strength and
beauty； as well as the pathos and weakness； of Greek social life。
With this and the preceding section should be read Hegel's Philosophy of History； Part II；
〃The Greek World〃
（1） Contradiction of Individuality with its Essence
（2） Opposite Characteristics of Ethical Action
（3） Dissolution of the Ethical Being
c。 Legal status
Translator's comments： A further step in the realization of the principle of coherent sociality
is reached when the individual is invested with the universality of the social order by
definite enactments of the controlling agency of the social whole。 His contingency as an
individual is removed by his being expressly treated as a focal unity of the whole order；
whose very existence is staked on maintaining him as a emit with a universal significance；
and which stands or falls by maintaining him in this condition。 The universal order is in this
case no longer merely implicit； merely a matter of routine and custom； it is openly and
objectively expressed in and through each individual component of society。 The form this
takes is the differentiation of the social substance into a totality of 〃persons〃； each and all
invested with express universal； or legally acknowledged； significance。 This is the sphere of
legal personality； or of individuality constituted by a system of Rights。 It is a supreme
achievement of social existence； and the highest attainment of coherent social experience。
Hence the present section。
This is a condition or stage in every developed community。 But the specific historical
material for this section is derived from the law — constituted social order of the Roman
Empire； especially the Empire under the Antonines。 Here； whether by coincidence or
otherwise； the culmination of imperial rule and the 〃golden age〃 of law synchronized。 The
triumph of Roman imperial government and the perfecting of the system of Roman
jurisprudence were accomplished during the same period of time； about A。D。 131…235。
There is every reason to suppose that the two necessarily arose and fell together； and that
the decline and disappearance of the Roman law…constituted state should thus prepare the
way for a further achievement of the social spirit of humanity。 Hence the historical
justification for the transition to the next stage of social life； that of self…discordant
spiritual existence。
With this section should be read Hegel's Philosophy of History； Part III； especially the
introduction to this part； and Sect。 III； c。 1。； 〃Rome under the Emperors。〃
（1） Personality
（2） Contingency of the Person
（3） The Absolute Person
B。 Spirit in self…estrangement： the discipline of culture and civilization
Translator's comments： The life of spirit as found in the social self…consciousness has two
fundamental factors； the universal spirit or social whole as such； and the individual
member as such。 The interrelation of these constitutes the spiritual existence of society。
Each by itself is abstract； but the realization of complete spiritual life through and in each
is absolutely essential for spiritual fulfilment。 In the preceding analysis of spirit； one form
of this process has been considered； the realization of the objective social order in and
through individuals。 In the succeeding section； with its various subsections； the other
process of securing the same general result is analysed： we have the movement by which；
starting from the individual spirit； the realization of complete spiritual existence is
established。 The former starts from the compact solidarity of the social substance； and
results in the establishment of separate and individually complete legal personalities。 The
latter process starts from the rigidly exclusive unity of the individual self and issues in the
establishment of a social order of absolutely universal and therefore absolutely free wins。
Both processes are per se abstract； necessary though they are： hence； as we shall find； a
further stage in the evolution of spirit has still to appear。
The process of spirit in this second stage assumes from the start a conscious contrast
between the individual spirit and a universal spiritual whole； a contrast； which； while
profound； the individual seeks to remove； because the universality of spiritual existence
which he seeks to attain is implicitly involved in his very being as a spiritual entity。 His
spiritual life seems； to begin with； rent in twain； so complete is the sense of the opposition
of these factors constituting his life。 His true life； his objective embodiment； seems outside
him altogether and yet is felt to be his own self。 He seems 〃estranged〃 from his complete
self； and the estrangement seems his own doing； because the substance from which he is
cut off is felt to be his own。 The contrast is the deepest that spirit can possibly experience；
just because spirit is and knows itself to be self…contained and self…complete； 〃the only
reality〃。 The contrast can only be removed by effort and struggle； for the individual spirit
has to create or recreate for itself and by its own activity a universal objective spiritual
realm； which it implies and in which alone it can be free and feel itself at home。 The
struggle spirit goes through is thus the greatest in the whole range of its experience； for
the opposition to be overcome is the profoundest that exists。 Since its aim is to achieve
the highest for itself； nothing sacred can be allowed to stand in its way。 It will make any
sacrifice； and； if necessary； produce the direst spiritual disaster； a spiritual 〃reign of terror〃；
to accomplish its result。
The movement of spirit here analysed covers every form of the individual's 〃struggle for a
substantial spiritual life〃。 It embraces the 〃intellectual〃； 〃economic〃； 〃religious〃； and the
〃ethical〃 in the narrower sense of these terms
