phenomenology of mind- 第63部分

a　thing；　an　individual　reality；　we　do　not　mean　it　is　something　we　can　see；　or　knock　about；　or　take
in　our　hands；　and　so　on；　but　that　is　what　we　say；　and　what　the　statement　really　amounts　to　is
consequently　conveyed　in　the　expression　that　the　existence　of　mind　is　a　bone。

This　result　has　now　a　twofold　significance：　one　is　its　true　meaning；　in　so　far　as　the　result　is　a
completion　of　the　outcome　of　the　preceding　movement　of　self…consciousness。　The　unhappy
self…consciousness　renounced　its　independence；　and　wrested　its　distinctive　self…existence　out　into
the　shape　of　a　thing。　By　doing　so；　it　left　the　level　of　self…consciousness　and　reverted　to　the
condition　of　mere　consciousness；　i。e。　to　that　phase　of　conscious　life　for　which　the　object　is　an
existent；　a　thing。　But　what　is　〃thing〃　in　this　case　is　self…consciousness；　〃thing〃　here　is　the　unity　of
ego　and　being　—　the　Category。　When　the　object　before　consciousness　is　determined　thus；
consciousness　possesses　reason。　Consciousness；　as　well　as　self…consciousness；　is　in　itself　properly
reason　in　an　implicit　form；　but　only　that　consciousness　can　be　said　to　have　reason　whose　object
has　the　character　of　being　the　category。　From　this；　however；　we　must　still　distinguish　the
knowledge　of　what　reason　is。

The　category；　which　is　the　immediate　unity　of　being　and　self　（Seyn　und　Seinen）；　must　traverse　both
forms；　and　the　conscious　attitude　of　observation　is　just　where　the　category　is　set　forth　in　the　form
of　being。　In　its　result；　consciousness　expresses　that；　whose　unconscious　implicit　certainty　it　is；　in
the　shape　of　a　proposition　—　the　proposition　which　lies　in　the　very　notion　of　reason。　This
proposition　is　the　infinite　judgment　that　the　self　is　a　thing　—　a　judgment　that　cancels　and　transcends
itself。

Through　this　result；　then；　the　category　gets　the　added　characteristic　of　being　this　self…cancelling
opposition。　The　〃pure〃　category；　which　is　present　to　consciousness　in　the　form　of　being　or
immediacy；　is　still　an　unmediated；　a　merely　given　object；　and　the　attitude　of　consciousness　is　also
direct；　has　no　mediation　in　it。　That　infinite　judgment　is　the　moment　which　is　the　transition　of
immediacy　into　mediation　or　negativity。　The　given　present　object　is　therefore　characterized　as　a
negative　object　while　consciousness　in　its　relation　towards　it　assumes　the　form　of
self…consciousness；　or　the　category；　which　traversed　the　form　of　being　in　the　process　of
observation；　is　now　set　up　in　the　form　of　self…existence。　Consciousness　no　longer　seeks　to　find
itself　immediately；　but　to　produce　itself　by　its　own　activity。　Consciousness　itself　is　the　purpose　and
end　of　its　own　action；　as　in　the　process　of　observation　it　had　to　do　merely　with　things。

The　other　meaning　of　the　result　is　the　one　already　considered；　that　of　unsystematic　（begrifflos）
observation。　This　has　no　other　way　of　understanding　and　expressing　itself　than　by　declaring　the
reality　of　self…consciousness　to　consist　in　the　skull…bone；　just　as　it　appears　in　the　form　of　a　thing　of
sense；　still　retaining　its　character　as　an　object　for　consciousness。　In　stating　this；　however；　it　has　no
clear　consciousness　as　to　what　the　statement　involves；　and　does　not　grasp　the　determinate
character　of　the　subject　and　predicate　in　the　proposition　and　of　their　relation　to　one　another；　still
less　does　it　grasp　the　proposition　in　the　sense　of　a　self…resolving　infinite　judgment　and　a　notion。
Rather；　in　virtue　of　a　deeper…lying　self…consciousness　of　mind；　which　has　the　appearance　here　of
being　an　innate　decency　and　honesty　of　nature；　it　conceals　from　itself　the　ignominiousness　of　such
an　irrational　crude　thought　a　that　of　taking　a　bone　for　the　reality　of　self…consciousness；　and　the　very
senselessness　of　introducing　all　sorts　of　relations　of　cause　and　effect；　symbol〃；　〃organ〃；　etc。；　which
are　perfectly　meaningless　here；　and　of　hiding　away　the　glaring　folly　of　the　proposition　behind
distinctions　derived　from　them　—　all　this　puts　a　gloss　on　that　thought　and　whitewashes　its　naked
absurdity。

Brain…fibres　and　the　like；　looked　at　as　forms　of　the　being　of　mind；　are　already　an　imagined；　a
merely　hypothetical　actuality　of　mind　—　not　its　presented　reality；　not　its　felt；　seen；　in　short　not　its
true　reality。　If　they　are　present　to　us；　if　they　are　seen；　they　are　lifeless　objects；　and　then　no　longer
pass　for　the　being　of　mind。　But　its　objectivity　proper　must　take　an　immediate；　a　sensuous　form；　so
that　in　this　objectivity　qua　lifeless　—　for　the　bone　is　lifeless　so　far　as　the　lifeless　is　found　in　the　living
being　itself　—　mind　is　established　as　actual。

The　principle　involved　in　this　idea　is　that　reason　claims　to　be　all　thinghood；　even　thinghood　of　a
purely　objective　kind。　It　is　this；　however；　in　conceptu：　or；　only　this　notion　is　the　truth　of　reason；
and　the　purer　the　notion　itself　is；　the　more　silly　an　idea　does　it　become；　if　its　content　does　not　take
the　shape　of　a　notion　（Begriff）　but　of　a　mere　presentation　or　idea　（Vorstellung）…if　the
self…superseding　judgment　is　not　taken　with　the　consciousness　of　this　its　infinity；　but　is　taken　as　a
stable　and　permanent　proposition；　the　subject　and　predicate　of　which　hold　good　each　on　its　own
account；　self　fixed　as　self；　thing　as　thing；　while　one　has　to　be　the　other　all　the　same。

Reason；　essentially　the　notion；　is　immediately　parted　asunder　into　itself　and　its　opposite；　an
opposition　which　just　for　that　reason　is　immediately　again　superseded。　But　if　it　presents　itself　in　this
way　as　both　itself　and　its　opposite；　and　if　it　is　held　fast　in　the　entirely　isolated　moment　of　this
disintegration；　reason　is　apprehended　in　an　irrational　form；　and　the　purer　the　moments　of　this
opposition　are；　the　more　glaring　is　the　appearance　of　this　content；　which　is　either　alone　for
consciousness；　or　alone　expressed　ingenuously　by　consciousness。

The　〃depth〃　which　mind　brings　out　from　within；　but　carries　no　further　than　to　make　it　a
presentation　（Vorstellung）；　and　let　it　remain　at　this　level　—　and　the　〃ignorance〃　on　the　part　of　this
consciousness　as　to　what　it　really　says；　are　the　same　kind　of　connexion　of　higher　and　lower　which；
in　the　case　of　the　living　being；　nature　na？vely　expresses　when　it　combines　the　organ　of　its　highest
fulfilment；　the　organ　of　generation；　with　the　organ　of　urination。　The　infinite　judgment　qua　infinite
would　be　the　fulfilment　of　life　that　comprehends　itself；　while　the　consciousness　of　the　infinite
judgment　that　remains　at　the　level　of　presentation　corresponds　to　urination。



　　　　　　　　　　　　　　　　　　　



1。　Cp。　With　Hegel's　analysis　Erdmann's　Psychologische　Briefe；　Br。　9。

2。　A　critic　of　physiognomy　in　über　Physiognomik；　2Au　f。　G？ttingen；　1778；　p。　35。

3。　i。e。　the　relation　of　self…consciousness　to　external　reality。

4。　Cp。　There　is　no　art　to　find　the　mind's　construction　in　the　face。　Macbeth；；　Act。　I。　4。

5。　This　refers　to　the　claims　put　forward　by　Lavater；　whose　work　was　entitled　Physiognomische
Fragmente　zur　Bef？rderung　der　Menschenkenntniss　und　Menschenliebe。　Leipzig；　1775…8。

6。　〃Everyday　Physiognomy〃　would　be　the　familiar　procedure　of　mankind；　civilized　and　uncivilized；
in　diving　or　supposing　what　is　in　a　man's　mind　from　bodily　expressions…e。g。　the　tone　of　his　voice；
the　lineaments　（natural　and　acquired）　of　his　face；　the　play　of　his　features；　or　even　in　general　the
conformation　of　his　body。　The　procedure　is　instinctive；　but　it　also　leads　to　rough　and　ready
judgments　of　experience　which　are　used　for　guidance　in　everyday　social　life。

7。　Tim？us；　71；　72。

8。　v。　above；　p。　349。　




B
　　　The　Realisation　of　Rational　Self…Consciousness　through　its
　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　Own　Activity

SELF…CONSCIOUSNESS　found　the　〃thing〃　in　the　form　of　itself；　and　itself　in　the　form　of　a　thing；
that　is　to　say；　self…consciousness　is　explicitly　aware　of　being　in　itself　the　objective　reality。　It　is　no
longer　the　immediate　certainty　of　being　all　reality；　it　is　rather　a　kind　of　certainty　for　which　the
immediate　in　general　assumes　the　form　of　something　sublated；　so　that　the　objectivity　of　the
immediate　is　regarded　now　merely　as　something　superficial　whose　inner　core　and　essence　is
self…conscious　consciousness。

The　object；　therefore；　to　which　self…consciousness　is　positively　related；　is　a　self…consciousness。
The　object　has　the　form　and　character　of　thinghood；　i。e。　is　independent：　but　self…consciousness　has
the　conviction　that　this　independent　object　is　not　alien　to　itself；　it　knows　herewith　that　itself　is
inherently　（an　sich）　recognized　by　the　object。　Self…consciousness　is　mind；　which　has　the　assurance
of　having；　in　the　duplication　of　its　self…consciousness　and　in　the　independence　of　both；　its　unity　with
its　own　self。　This　certainty　has　to　be　brought　out　now　before　the　mind　in　all　its　truth；　what
self…consciousness　holds　as　a　fact；　viz。　that　implicitly　in　itself　and　in　its　inner　certainty　it　is；　has　to
enter　into　its　consciousness　and　become　explicit　for　it。

What　the　general　stages　of　this　actualization　will　be　can　be　indicated　in　a　general　way　by　reference
to　the　road　thus　far　traversed。　Just　as　reason；　when　exercised　in　observation；　repeated　in　the
medium　of　the　category　the　movement　of　〃consciousness〃　as　such；　namely；　sense…certainty；　（1）
perception；　（2）　and　understanding；　（3）　the　course　of　reason　here；　too；　will　again　traverse　the　double
movement　of　〃self…consciousness〃；　and　from　independence　pass　over　into　its　freedom。　To　begin
with；　this　active　reason　is　aware　of　itself　merely　as　an　individual〃；　and　must；　being　such；　demand
and　bring　forth　its　reality　in　an　〃other〃。　Thereafter；　however；　its　consciousness　being　lifted　into
universality；　it　becomes　universal　reason；　and　is　consciously　aware　of　itself　as　reason；　as　something
already　recognized　in　and　for　itself；　which　within　its　pure　consciousness　unites　all
self…consciousness。　It　is　the　simple　ultimate　spiritual　reality　（Wesen）；　which；　by　coming　at　the　same
time　to　consciousness；　is　the　real　substance；　into　which　preceding　forms　return　and　in　which　they
find　their　ground；　so　that　they　are；　as　contrasted　with　reference　to　the　latter；　merely　particular
moments　of　the　process　of　its　coming　into　being；　moments　which　indeed　break　loose　and　appear
as　forms　on　their　own　account；　but　have　in　fact　onl