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phenomenology of mind-第94章

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which we are unable to say what it is doing; what its definite laws and its positive content actually
are; because it is the absolute pure notion itself; viewed as being; relation bare and simple; but
imperturbable; irresistible; and immovable; whose work is merely the nothingness of individual
existence。 It is this firm unbending connexion; because that which is connected consists in pure
essentialities or empty abstractions。 Unity; Difference; and Relation are categories; each of which
is nothing; as it stands by itself; but only in its relation to its opposite; and they therefore cannot
come apart from one another。 They are by their own notion related to each other; for they are the
pure notions themselves; and this absolute relation and abstract process constitute Necessity。 The
merely particular individuality; which has in the first instance only the pure notion of reason for its
content; instead of having escaped from dead theory and plunged into actual life; has thus only
precipitated itself into consciousness of its own lifelessness; and enjoys itself merely as naked and
alien necessity; lifeless actuality。

The transition takes the place from the form of oneness to that of universality; from oneabsolute
abstraction into the other; it proceeds from that purpose of pure explicit existence…for…self; which
has cast off fellowship and communion with others; into the sheer oppositei。e。 into equally
abstract implicit immanent existenceinto mere being…in…itself。 This appears consequently in such
form that the individual is simply reduced to naught; and the utter atomicity of separate individual
existence is pulverized on the equally hard but continuous actuality。

Since it is qua consciousness the unity of itself and its opposite; this transition is still a fact for it。 Its
purpose; and its realization as well as the contradiction of what constituted for it its essential
nature; and what inherently that nature isall this it is consciously aware of。 It learns the double
meaning which lies in what it did; when it sought to 〃take〃 and possess its life: it 〃took〃 life; but
thereby rather laid hold on death。

This transition of its living being into lifeless necessity appears to it therefore a perversion which is
mediated by no agency at all。 The mediating factor would have to be that in which both sides
would be one; where consciousness thus knew the one moment in the other; found its purpose and
action in Fate; and its fate in its purpose and action; saw its own true nature in this Necessity。 But;
for consciousness the meaning of this unity here is just pleasure itself; or simple particular feeling;
and the transition from the moment of this its purpose into the moment of its true nature is for it a
mere leap into the opposite。 For these moments are not contained and combined in feeling; but
only in the bare pure self; which is a universal or thought。 Consciousness; therefore; through the
experience in which its truth ought to have come to light; has instead become to itself a dark riddle;
the consequences of its deeds are to it not really its own deeds。 What happens to it is found to be
not the experience of what it inherently is; the transition is not a mere alteration in form of the same
content and essential nature; presented now as content and true reality of consciousness; thereafter
as object or intuitively perceived essence of itself。 The abstract necessity thus gets the significance
of the merely negative uncomprehended power of universality; on which individuality is broken in
pieces。

The appearance of this mode of self…consciousness goes as far as this stage。 The last moment of
the existence of this mode is the thought of its loss and annihilation in necessity; or the thought of
itself as a being (Wesen) entirely alien to itself。 Self…consciousness in itself; however; has survived
this loss; for this necessity or pure universality is its own proper nature (Wesen)。 This reflexion of
consciousness into self; the knowledge that necessity is itself; is a new mode or attitude of
consciousness。



                             



1。 Faust (adapted)。

2。 Cp。 Spenser's Faerie Queene; Bk。 2: Canto 12; 54。 




b
    The Law of the Heart; & the Frenzy of
                           Self…Conceit

NECESSITY is for this new mode of consciousness what in truth self…consciousness finds
necessity in its own case to be。 In its new attitude self…consciousness regards itself as the
necessary element。 It knows that it has the universal; the law; immediately within itself; a law
which; because of this characteristic of being immediately within consciousness as it is for itself; is
called the Law of the Heart。 This mode or attitude of consciousness is for itself; qua individual;
essential reality as the former mode similarly was; but in the present case it is richer by the
characteristic that this self…existence is taken as necessary or universal。

The law; therefore; which is primarily the law proper of self…consciousness; or a 〃heart〃 which
however has in it a law; is the purpose which the self proceeds to realize。 It remains to be seen
whether its realization corresponds to its notion; and whether it will therein come to find this its law
to be the essential ultimate fact。

Opposed to this 〃heart〃 stands a reality。 For in the 〃heart〃 the law is in the first place merely for
itself; it is not yet actualized; and thus; too; is something other than what the notion is。 This other is
thereby characterized as a reality which is the antithesis of what is to be realized; and consequently
is the contradiction of the law and the individual。 This reality is thus on the one hand a law by
which the particular individuality is crushed and oppressed; a violent ordinance of the world which
contradicts the law of the heart; and; on the other hand; a humanity suffering under that
ordinancea humanity which does not follow the law of tile heart; but is subjected to an alien
necessity。

'This reality; appearing in opposition to the present mode of consciousness is; as is evident; nothing
but the foregoing diremption of individuality and its truth; a relation of gruesome necessity; under
which the former is crushed。 We; who trace the process; see the preceding movement; therefore;
as in opposition to the new form; because the latter has essentially arisen from it; and the moment
whence the new form comes is necessary for it。 The new mode; however; looks on that moment
as something simply met with; since it has no consciousness of its origin; and takes its real essence
to consist rather in being independent; in being for itself; or negatively disposed toward this
positive; implicit; immanent content。

The aim and object of this individuality is thus to cancel and transcend this necessity which
contradicts the law of the heart; as also to do away with the suffering thereby arising。 There is in
consequence no longer here the frivolity of the former mode; which merely wanted private and
particular pleasure; it is the earnestness of a high purpose; which seeks its pleasure in displaying
the m excellence of its own true nature; and in bringing about the welfare of mank
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