按键盘上方向键 ← 或 → 可快速上下翻页，按键盘上的 Enter 键可回到本书目录页，按键盘上方向键 ↑ 可回到本页顶部！
————未阅读完？加入书签已便下次继续阅读！
opposition； namely the fact that the Idea has come to the consciousness of being absolutely
sundered in twain。 As spirit had the thought of objective existence； Philosophy thus perfected the
intellectuality of the world； and produced this spiritual world as an object existing beyond present
reality； like Nature； … the first creation of spirit。 The work of the spirit now consisted in bringing
this Beyond back to reality； and guiding it into self…consciousness。 This is accomplished by
self…consciousness thinking itself； and recognizing absolute existence to be the self…consciousness
that thinks itself。 With Descartes pure thought directed itself on that separation which we spoke of
above。 Self…consciousness； in the first place； thinks of itself as consciousness； therein is contained
all objective reality； and the positive； intuitive reference of its reality to the other side。 With Spinoza
Thought and Being are opposed and yet identical； he has the intuitive perception of substance； but
the knowledge of substance in his case is external。 We have here the principle of reconciliation
taking its rise from thought as such； in order to abrogate the subjectivity of thought： this is the case
in Leibnitz's monad； which possesses the power of representation。
7。 In the second place； self…consciousness thinks of itself as being self…consciousness； in being
self…conscious it is independent； but still in this independence it has a negative relation to what is
outside self…consciousness。 This is infinite subjectivity； which appears at one time as the critique of
thought in the case of Kant； and at another time； in the case of Fichte； as the tendency or impulse
towards the concrete。 Absolute； pure； infinite form is expressed as self…consciousness； the Ego。
8。 This is a light that breaks forth on spiritual substance； and shows absolute content and absolute
form to be identical； … substance is in itself identical with knowledge。 Self…consciousness thus； in
the third place； recognizes its positive relation as its negative； and its negative as its positive； or； in
other words； recognizes these opposite activities as the same； i。e。 it recognizes pure Thought or
Being as self…identity； and this again as separation。 This is intellectual perception； but it is requisite
in order that it should be in truth intellectual； that it should not be that merely immediate perception
of the eternal and the divine which we hear of； but should be absolute knowledge。 This intuitive
perception which does not recognize itself is taken as starting…point as if it were absolutely
presupposed； it has in itself intuitive perception only as immediate knowledge； and not as
self…knowledge： or it knows nothing； and what it perceives it does not really know；… for； taken at
its best； it consists of beautiful thoughts； but not knowledge。
But intellectual intuition is knowledge； since； in the first place； in spite of the separation of each of
the opposed sides from the other； all external reality is known as internal。 If it is known according
to its essence； as it is； it shows itself as not existing of itself； but as essentially consisting in the
movement of transition。 This Heraclitean or Sceptical principle； that nothing is at rest； must be
demonstrated of each individual thing； and thus in this consciousness … that the essence of each
thing lies in determination； in what is the opposite of itself … there appears the apprehended unity
with its opposite。 Similarly this unity is； in the second place； to be recognized even in its essence；
its essence as this identity is； in the same way； to pass over into its opposite； or to realize itself； to
become for itself something different； and thus the opposition in it is brought about by itself。 Again；
it may be said of the opposition； in the third place； that it is not in the Absolute； this Absolute is
existence； the eternal； &c。 This is； however； itself an abstraction in which the Absolute is
apprehended in a one…sided manner only； and the opposition is apprehended only as ideal （supra；
p。 536）； but in fact it is form； as the essential moment of the movement of the Absolute。 This
Absolute is not at rest； and that opposition is not the unresting Notion； for the Idea； unresting
though it is； is yet at rest and satisfied in itself。 Pure thought has advanced to the opposition of the
subjective and objective； the true reconciliation of the opposition is the perception that this
opposition； when pushed to its absolute extreme； resolves itself； as Schelling says； the opposites
are in themselves identical … and not only in themselves； but eternal life consists in the very process
of continually producing the opposition and continually reconciling it。 To know opposition in unity；
and unity in opposition … this is absolute knowledge； and science is the knowledge of this unity in
its whole development by means of itself。
This is then the demand of all time and of Philosophy。 A now epoch has arisen in the world。 It
would appear as if the World…spirit had at last succeeded in stripping off from itself all alien
objective existence； and apprehending itself at last as absolute Spirit； in developing from itself what
for it is objective； and keeping it within its own power； yet remaining at rest all the while。 The strife
of the finite self…consciousness with the absolute self…consciousness； which last seemed to the
other to lie outside of itself； now comes to an end。 Finite self…consciousness has ceased to be
finite； and in this way absolute self…consciousness has； on the other hand； attained to the reality
which it lacked before。 This is the whole history of the world in general up to the present time； and
the history of Philosophy in particular； the sole work of which is to depict this strife。 Now； indeed；
it seems to have reached its goal； when this absolute self…consciousness； which it had the work of
representing； has ceased to be alien； and when spirit accordingly is realized as spirit。 For it
becomes such only as the result of its knowing itself to be absolute spirit； and this it knows in real
scientific knowledge。 Spirit produces itself as Nature； as the State； nature is its unconscious work；
in the course of which it appears to itself something different； and not spirit； but in the State； in the
deeds and life of History； as also of Art； it brings itself to pass with consciousness； it knows very
various modes of its reality； yet they are only modes。 In scientific knowledge alone it knows itself
as absolute spirit； and this knowledge； or spirit； is its only true existence。 This then is the standpoint
of the present day； and the series of spiritual forms is with it for the present concluded。
At this point I bring this history of Philosophy to a close。 It has been my desire that you should
learn from it that the history of Philosophy is not a blind collection of fanciful ideas； nor a fortuitous
progression。 I have rather sought to show the necessary development of the successive
philosophies from one another； so that the one of necessity presupposes another preceding it。 The
general result of the history of Philosophy is this： in the first place； that throughout all time