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phenomenology of mind-第128章

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fulfilled; but not their specific individuality。 It has a value; therefore; in their thoughts; and is
honoured accordingly。 Such a type is the haughty vassal; be is active in the interests of the
state…power; so far as the latter is not a personal will 'a monarch' but merely an essential will。 His
self…importance lies only in the honour thus acquired; only in the general mind which directs its
thoughts to what is essential; not in an individuality thinking gratefully of services rendered; for he
has not helped this individuality 'the monarch' to get independence。 The language he would use;
were he to occupy a direct relation to the personal win of the state…power; which thus far has not
arisen; would take the form of 〃counsel〃 imparted in the interests of what is best for all。

State…power has; therefore; still at this stage no will to oppose the advice; and does not decide
between the different opinions as to what is universally the best。 It is not yet governmental control;
and on that account is in truth not yet real state…power。 Individual self…existence; the possession of
an individual will that is not yet qua will surrendered; is the inner secretly reserved spiritual
principle of the various classes and stations; a spirit which keeps for its own behoof what suits
itself best; in spite of its words about the universal best; and tends to make this clap…trap about
what is universally the best a substitute for action bringing it about。 The sacrifice of existence;
which takes place in the case of service; is indeed complete when it goes so far as death。 But the
endurance of the danger of death which the individual survives; leaves him still a specific kind of
existence; and hence a particular self…reference; and this makes the counsel imparted in the
interests of the universally best ambiguous and open to suspicion; it really means; in point of fact;
retaining the claim to a private opinion of his own; and a separate individual will as against the
power of the state。 Its relation to the latter is; therefore; still one of discordance; and it possesses
the characteristic found in the case of the base type of consciousness — it is ever at the point of
breaking out into rebellion。

This contradiction; which has to be overcome; in this form of discordance and opposition between
the independence of the individual conscious life and the universality belonging to state…authority;
contains at the same time another aspect。 That renunciation of existence; when it is complete; as it
is in death; is one that does not revert to the consciousness that makes the sacrifice; it simply is:
this consciousness does not survive the renunciation and exist in its own self…completeness (an
und für sich); it merely passes away into the unreconciled opposite。 That alone is true sacrifice of
individuality; therefore; in which it gives itself up as completely as in the case of death; but all the
while preserves itself in the renunciation。 It comes thereby to be actually what it is implicitly — the
identical unity of self with its opposed self。 In this way; by the inner withdrawn and secret spiritual
principle; the self as such; coming forward and abrogating itself; the state…power becomes ipso
facto raised into a proper self of its own; without this estrangement of self the deeds of honour;
the actions of the noble type of consciousness; and the counsels which its insight reveals; would
continue to maintain the ambiguous character which; as we saw; kept that secret reserve of private
intention and self…will; in spite of its overt pretensions。

                    (2) Language as the Actuality of Culture

This estrangement; however; takes place in Language; in words alone; and language assumes here
its peculiar role。 Both in the sphere of the general social order (Sittlichkeit); where language
embodies laws and commands; and in the sphere of actual life; where it appears as conveying
advice; the content of what it expresses is the essential reality; and language is the form of that
essential content。 Here; however; it takes the form in which qua language it exists to be its content;
and possesses authority; qua spoken word; it is the power of utterance qua utterance which; just
in speaking; performs what has to be performed。 For it is the existence of the pure self qua self; in
speech the self…existent singleness of self…consciousness comes as such into existence; so that its
particular individuality is something for others。 Ego qua this particular pure ego is non…existent
otherwise; in every other mode of expression it is absorbed in some concrete actuality; and
appears in a shape from which it can withdraw; it turns reflectively back into itself; away from its
act; as well as from its physiognomic expression; and leaves such an incomplete existence (in
which there is always at once too much as well as too little); lying soulless behind。 Speech;
however; contains this ego in its purity; it alone expresses I; I itself。 Its existence in this case is;
qua existence; a form of objectivity which has in it its true nature。 Ego is this particular ego; but at
the same time universal; its appearing is ipso facto and at once the alienation and disappearance
of this particular ego; and in consequence its remaining all the while universal。 The I; that expresses
itself; is apprehended as an ego; it is a kind of infection in virtue of which it establishes at once a
unity with those who are aware of it; a spark that kindles a universal consciousness of self。 That it
is apprehended as a fact by others means eo ipso that its existence is itself dying away: this its
otherness is taken back into itself; and its existence lies just in this; that; qua self…conscious

Now; as it exists; it has no subsistence and that it subsists just through its disappearance。 This
disappearance is; therefore; itself ipso facto its continuance; it is its own cognition of itself; and its
knowing itself as something that has passed into another self that has been apprehended and is
universal。

Spirit acquires this form of reality here; because the extremes; too; whose unity spirit is; have
directly the character of being realities each on its own account。 Their unity is disintegrated into
rigid aspects; each of which is an actual object for the other; and each is excluded from the other。
The unity; therefore; appears in the r?le of a mediating term; which is excluded and distinguished
from the separated reality of the two sides; it has; therefore; itself the actual character of something
objective; apart; and distinguished from its aspects; and objective for them; i。e。 the unity is an
existent objective fact。 The spiritual substance comes as such into existence only when it has been
able to take as its aspects those self…consciousnesses; which know this pure self to be a reality
possessing immediate validity; and therein immediately know; too; that they are such realities
merely through the mediating process of alienation。 Through that pure self the moments of
substance get the transparency of a self…knowing category; and become clarified so far as to be
moments of spirit; through the mediating process spirit comes to
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