phenomenology of mind-第87章
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the struggle we have seen； so far； however； as it is not for its enemy； but subsists in itself； it is the
passive instrument of gifts and capacities； material without reality。 If represented as object； it
would be a dormant consciousness； remaining in the background； no one knows where。
Virtue is thus overpowered by the world process； because the abstract unreal essence is in fact
virtue's own purpose； and because its action as regards reality rests on distinctions that are solely a
matter of words。 Virtue wanted to consist in the fact of bringing about the realization of goodness
through sacrificing individilality； but the aspect of reality is itself nothing else than the aspect of
individuality。 The good was meant to be what is implicit and inherent； and opposed to what is； but
the implicit and inherent； taken in its real truth； is simply being itself。 The implicitly inherent element
is primarily the abstraction of essence as against actual reality： but the abstraction is just what is not
true； but a distinction merely for consciousness； this means； however； it is itself what is called
actual； for the actual is what essentially is for an other — or it is being。 But the consciousness of
virtue rests on this distinction of implicitness and explicit being； a distinction without any true
validity。
The world process was supposed to be the perversion of the good； because it took individuality
for its principle。 But this latter is the principle of actual reality； for it is just that mode of
consciousness by which what is implicit and inherent is for an other as well。 The world process
transmutes and perverts the unchangeable； but does so in fact by transforming it out of the
nothingness of abstraction into the being of reality。
The course of the world is； then； victorious over what； in opposition to it； constitutes virtue； it is
victorious over that which took an unreal abstraction to be the essential reality。 But it is not
victorious over something real； but over the production of distinctions that are no distinctions； over
this pompous talk about the best for mankind and the oppression of humanity； about sacrifice for
goodness' sake and the misuse of gifts。 Imaginary idealities and purposes of that sort fall on the ear
as idle phrases； which exalt the heart and leave the reason a blank； which edify but build up
nothing that endures： declamations whose only definite announcement is that the individual who
professes to act for such noble ends and indulges in such fine phrases holds himself for a fine
creature： a swollen enlargement which gives itself and others a mighty size of a head； but big from
inflation with emptiness。
Virtue in the olden time had its secure and determinate significance； for it found the fullness of its
content and its solid basis in the substantial life of the nation； and had for its purpose and end a
concrete good that existed and lay at its hand： it was also for that reason not directed against
actual reality as a general perversity； and not turned against a world process。 The virtue above
considered； however； is removed from that substantial life； and is outside it； a virtue with no
essential being； a virtue merely in idea and in words； and one that is deprived of all that content。
The vacuousness of this rhetorical eloquence in conflict with the world's process would be at once
discovered if it were to be stated what all its eloquent phrases amount to。 They are therefore
assumed to be familiar and well…understood。 The request to say what； then； this 〃well…known〃 is
would be either met by a new swell of phrases； or in reply there would be an appeal to the 〃heart〃
which 〃inwardly〃 tells what they mean — which is tantamount to an admission of inability to say
what the meaning is。
The fatuousness of that style of eloquence seems； too； in a quasi…unconscious manner to have got
the length of being an acknowledged certainty for the cultivated minds of our time； since all interest
in the whole mass of those rhetorical spread…eagle phrases has disappeared — a loss of interest
which is betrayed in the sheer wearisomeness they produce。
The result； then； arising from this opposition； consists in the fact that consciousness lets the idea of
an inherent good； which yet has no actual reality； slip from it like a mere cloak。 Consciousness has
learned in the course of its struggle that the world's process is not so bad as it looked； for the
reality of the world's process is that of the universal。 With the discovery of this it is seen that there
is no way of producing the good through the sacrifice of individuality； the means for doing so have
gone； for individuality is precisely the explicit actualization of what is implicitly and inherently real
（i。e。 the universal）； and the perversion ceases to be looked at as a perversion of goodness； for it is
just the transmuting of the good； qua bare purpose； into actual reality。 The movement of
individuality is the reality of the universal。
In point of fact； however； what as world process stood opposed to the consciousness of the
inherently and implicitly real； has likewise been vanquished and has disappeared with the
attainment of the above result。 The self…existence of individuality was there in opposition to the
inner essential nature； the universal； and made its appearance as a reality cut off from the inherent
implicit nature。 Since； however； it has come out that reality is in undivided unity with the universal；
the self…existence of the world's process proves not to be more than an aspect； just as the inherent
nature （Ansich） of virtue is merely an aspect too （Ansicht）。 The individuality of the world's
process may doubtless think it acts merely for itself or selfishly； it is better than it thinks； its action
is at the same time one that is universal and with an inherent being of its own。 If it acts selfishly； it
does not know what it is doing； and if it insists that all men act selfishly； it merely asserts that all
men are unaware as to what action is。 If it acts for itself； this is just the explicit bringing into reality
of what is at first implicit and inherent。 The purpose of its self…existence； of its 〃being for itself〃；
which it fancies opposed to the inherent nature — its futile ingenuity and cunning； as also its
fine…spun explanations which so knowingly demonstrate the existence of selfishness everywhere —
all these have as much vanished as the purpose of the inherent element and its rhetoric。
Thus； then； the effort； the struggle； the activity of individuality is inherently an end in itself； the use
of powers； the play of their outward manifestations — that is what gives them life： otherwise they
would be lifeless； potential； and merely implicit （Ansich）。 The inherent implicit nature is not an
abstract universal without existence and never carried into effect； it is itself immediately this actual
present and this living actuality of the process of individuality。
1。 Here the individual's own universal nature （his own good and true） has to control his private
feelings and desires。
2。 Here； by contrast with （1）； the only real discipline is to subdue the entire personality to the
〃course of the world〃 （i。e。； the good and true in it。）
C
Individuality； which takes itself to be Real
In and For Itself
＇＇Translator's comments： The following section gives a general description of individuality which
seeks to realize itself； not in the one…sided ways analysed in the three preceding sections； but as a
complete concrete whole。 Here individuality does not regard itself abstractedly； and hence does
not treat the sphere of its realization as in any way alien to itself。 It is completely one with the
objective world where it carries out its ends； and finds both itself adequate to its own realization；
and the world sufficient and all…sufficient for the embodiment of its ends。 In this sphere we have； as
it were； the very antithesis of the preceding state of mind。 There the good was opposed to the
course of the 〃world〃； the latter being dependent for its goodness on individual effort。 Here
