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！
in the most general manner possible； by means of the absolute opposition of 〃good〃 and 〃bad〃；
which are poles asunder and can in no way become one and the same。 But the very soul of what is
thus fixed consists in its immediate transition to its opposite； existence consists really in transmuting
each determinate element into its opposite； and it is only this estrangement that constitutes the
essential nature and the preservation of the whole。 We must now consider this process by which
the moments are thus made actual and give each other life； the alienation will be found to alienate
itself； and the whole thereby will take all its contents back into the ultimate principle it implies
（seinen Begriff）。
At the outset we must deal with the simple substance itself in its immediate unconscious
organization of its moments； they exist there； but are lifeless； their soul is wanting。 We have here
something like what we find in nature。 Nature； we find； is resolved and spread out into separate
and general elements — air； water； fire； earth。 Of these air is the unchanging factor； purely universal
and transparent； water； the reality that is for ever being resolved and given up； fire； their animating
unity which is ever dissolving opposition into unity； as well as breaking up their simple unity into
opposite constituents： earth is the tightly compact knot of this articulated whole； the subject in
which these realities are； where their processes take effect； that which they start from and to
which they return。 In the same way the inner essential nature； the simple life of spirit that pervades
self…conscious reality； is resolved； spread out into similar general areas or masses； spiritual masses
in this case； and appears as a whole organized world。 In the case of the first mass it is the
inherently universal spiritual being； self…identical； in the second it is self…existent being； it has
become inherently self…discordant； sacrificing itself； abandoning itself； the third which takes the
form of self…consciousness is subject； and possesses in its very nature the fiery force of dissolution。
In the first case it is conscious of itself； as immanent and implicit； as existing per se； in the second it
finds independence； self…existence （Fürsichseyn） developed and carried out by means of the
sacrifice of what is universal。 But spirit itself is the self…containedness and self…completeness of the
whole； which splits up into substance qua constantly enduring and substance qua self…sacrificing；
and which at the same time resumes substance again into its own unity； a whole which is at once a
flame of fire bursting out and consuming the substance； as well as the abiding form of the
substance consumed。 We can see that the areas of spiritual reality here referred to correspond to
the Community and the Family in the ethical world； without； however； possessing the native
indwelling spirit which the latter have。 On the other hand； while destiny is alien to this spirit； here
self …consciousness is and knows itself to be the real power underlying them。
We have now to consider these separate members of the whole； in the first instance as regards the
way they are presented qua thoughts； qua essential inherent entities falling within pure
consciousness； and also secondly as regards the way they appear as objective realities in concrete
conscious life。
（a） Goodness and Badness ： State…power and Wealth
In the first form； the simplicity of content found in pure consciousness； the first member； being the
self…identical； immediate and unchanging nature of every consciousness is the Good： — the
independent spiritual power inherent in the essence； alongside which the activity of the mere
self…existent consciousness is only by…play。 Its other is the passive spiritual being； the universal so
far as it parts with its own claims； and lets individuals get in it the consciousness of their particular
existence； it is a state of nothingness； a being that is null and void； the Bad。 This absolute break…up
of the real into these disjecta membra is itself a permanent condition； while the first member is the
foundation； starting…point； and result of individuals； which are there purely universal； the second
member； on the other hand； is a being partly sacrificing itself for another； and； on that very
account； is partly their incessant return to self qua individual； and their constant development of a
separate being of their own。
But； secondly； these bare ideas of Good and Bad are similarly and immediately alienated from one
another； they are actual； and in actual consciousness appear as moments that are objective。 In this
sense the first state of being is the Power of the State； the second its Resources or Wealth。 The
state…power is the simple spiritual substance； as well as the achievement of all； the absolutely
accomplished fact； wherein individuals find their essential nature expressed； and where their
particular existence is simply and solely a consciousness of their own universality。 It is likewise the
achievement and simple result from which the sense of its having been their doing has vanished： it
stands as the absolute basis of all their action； where all their action securely subsists。 This simple
ethereal substance of their life； owing to its thus determining their unalterable self…identity； has the
nature of objective being； and hence only stands in relation to and exists for 〃another〃。 It is thus；
ipso facto； inherently the opposite of itself…Wealth or Resources。 Although wealth is something
passive； is nothingness； it is likewise a universal spiritual entity； the continuously created result of
the labour and action of all； just as it is again dissipated into the enjoyment of all。 In enjoyment
each individuality no doubt becomes aware of self…existence； aware of itself as single； but this
enjoyment is itself the result of universal action； just as； reciprocally； wealth calls forth universal
labour； and produces enjoyment for all。 The actual has through and through the spiritual
significance of being directly universal。 Each individual doubtless thinks he is acting in his own
interests when getting this enjoyment； for this is the aspect in which he gets the sense of being
something on his own account； and for that reason he does not take it to be something spiritual。
Yet looked at even in external fashion； it becomes manifest that in his own enjoyment each gives
enjoyment to all； in his own labour each works for all as well as for himself； and all for him。 His
self…existence is； therefore； inherently universal； and self…interest is merely a supposition that cannot
get the length of making concrete and actual what it means or supposes； viz。 to do something that
is not to further the good of all。
Thus； then； in these two spiritual powers self…consciousness finds its own substance； content； and
purpose； it has there a direct intuitive consciousness of its twofold nature； in one it sees what it is
inherently in itself； in the other what it is explicitly for itself。 At the same time qua spirit； it is the
negative unity； uniting the subsistence of these powers with the separation of in