phenomenology of mind-第96章
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consciousness； and the process of testing likewise does not hold good as an activity inside
consciousness。 Rather； these moments； when they appear directly as a reality each by itself；
express in the one case an invalid establishment and mere de facto existence of actual laws； and in
the other an equally invalid detachment from them。 The law as determinate has an accidental
content： this means here that it is a law made by a particular individual conscious of an arbitrary
content。 To legislate immediately in that way is thus tyrannical insolence and wickedness； which
makes caprice into a law； and morality into obedience to such caprice — obedience to laws which
are merely laws and not at the same time commands。 So； too； the second process； testing the
laws； so far as it is taken by itself； means moving the immovable； and the insolence of knowledge；
which treats absolute laws in a spirit of intellectual detachment； and takes them for a caprice that is
alien and external to it。
In both forms these moments are negative in relation to the ethical substance； to the real spiritual
nature。 In other words； the substance does not find in them its reality： but instead consciousness
contains the substance still in the form of its own immediacy； and the substance is； as yet； only a
process of willing and knowing on the part of this individual； or the ought〃 of an unreal command
and a knowledge of formal universality。 But since these modes were cancelled； consciousness has
passed back into the universal and those oppositions have vanished。 The spiritual reality is actual
substance precisely through these modes not holding good individually； but merely as cancelled
and transcended； and the unity where they are merely moments is the self of consciousness which
is henceforth established within the spiritual reality； and makes that spirit concrete； actual； and
self…conscious。
Spiritual reality （das geistige Wesen） is thus； in the first place； for self…consciousness in the shape
of a law implicitly existing。 The universality present in the process of testing； which was of a formal
kind and not inherently existent； is transcended。 The law is； too； an eternal law； which does not
have its ground in the will of a given individual； but has a being all its own （an und für sich）； the
pure and absolute will of all which takes the form of immediate existence。 This will is； again； not a
command which merely ought to be； it is and has validity； it is the universal ego of the category；
ego which is immediately reality； and the world is only this reality。 Since； however； this existing law
is absolutely valid； the obedience given by self…consciousness is not service rendered to a master；
whose orders are mere caprice and in which it does not recognize its own nature。 On the contrary；
the laws are thoughts of its own absolute consciousness； thoughts which are its own immediate
possession。 Moreover； it does not believe in them； for belief； while it no doubt sees the essential
nature； still gazes at an alien essence — not its own。 The ethical self…consciousness is directly at
one with the essential reality； in virtue of the universality of its own self。 Belief； on the other hand；
begins with an individual consciousness； it is a process in which this consciousness is always
approaching this unity； without ever being able to find itself at home with its essential nature。 The
above consciousness； on the other hand； has transcended itself as individual； this mediating
process is completed； and only because of this； is it immediate self…consciousness of ethical
substance。
The distinction； then； of self…consciousness from the essential nature （Wesen） is completely
transparent。 Because of this the distinctions found within that nature itself are not accidental
characteristics。 On the contrary； because of the unity of the essence with self…consciousness （from
which alone discordance； incongruity； might have come）； they are articulated groups （Massen） of
the unity permeated by its own life； unsundered spirits transparent to themselves； stainless forms
and shapes of heaven； that preserve amidst their differences the untarnished innocence and
concord of their essential nature。
Self…consciousness； again； stands likewise in a simple and clear relation to those different laws。
They are； and nothing more — this is what constitutes the consciousness of its relation to them。
Thus； Antigone takes them for the unwritten and unerring laws of the god —
〃Not now； indeed； nor yesterday； but for aye
It lives； and no man knows what time it came。〃 （1）
They are。 If I ask for their origin； and confine them to the point whence they arose； that puts me
beyond them； for it is I who am now the universal； while they are the conditioned and limited。 If
they are to get the sanction of my insight； I have already shaken their immovable nature； their
inherent constancy； and regard them as something which is perhaps true； but possibly may also be
not true； so far as I am concerned。 True ethical sentiment consists just in holding fast and unshaken
by what is right； and abstaining altogether from what would move or shake it or derive it。 Suppose
a deposit has been made over to me on trust； it is the property of another； and I recognize it
because it is so； and remain immovable in this relation towards it。 But if I keep the deposit for
myself； then； according to the principle I use in testing laws — tautologv…I undoubtedly do not
commit a contradiction； for in that case I do not regard it any longer as the property of another。 To
keep anything which I do not look on as the property； of some one else is perfectly consistent。
Changing the point of view is not contradiction； for what we have to do with is not the point of
view； but the object and content； which is not to contradict itself。 Just as I can — as I do； when I
give something away in a present — alter the view that something is mine into the view that it is the
property of another； without being thereby guilty of a contradiction； so too I can proceed the other
way about。 It is not； then； because I find something not contradicting itself that it is right； but it is
right because it is the right。 That something is the property of another； this lies at the basis of what I
do。 I have not to 〃reason why〃； nor to seek out or hit upon thoughts of all kinds； connexions；
aspects； I have to think neither of giving laws nor of testing them。 By all such thought…processes on
my part I should stultify that relation； since in point of fact I could； if I liked； make the opposite suit
my indeterminate tautological knowledge just as well； and make that the law。 But whether this or
the opposite determination is the right； that is settled just as it stands （an und für sich）。 I might；
for my own part； have made the law whichever I wanted； and neither of them just as well； and am；
by my beginning to test them； thereby already on an immoral track。 That the right is there for me
just as it stands — this places me within the substance of ethical reality： and in this way that
substance is the essence of self…consciousness。 But self…consciousness； again is its actualization
and its existence； its self； and its will。
1。 Sophocles； Antigone
C —
FREE CONCRETE MIND （1）
（BB）
（） VI。 SPIRIT （1）
Spirit
REASON is spirit； when its certainty of being all reality has been raised to the level of truth； and
reason is consciously aware of itself as its own world； and of the world as itself。 The development
of spirit was indicated in the immediately preceding movement of mind； where the object of
consciousness； the category pure and simple； rose to be the notion of reason。 When reason
〃observes〃； this pure unity of ego and existence； the unity of subjectivity and objectivity； of
for…itself…ness and in…itself…ness…this unity is immanent； has the character of implicitness or of being；
and consciousness of reason finds itself。 But the true nature of 〃observation〃 is rather the
transcendence of this i
