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phenomenology of mind-第145节

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as their unity。

In so far as self…consciousness in a one…sided way grasps only; its own relinquishment; although its
object is thus f or it at once both existence and self and it knows all existence to be spiritual in
nature; yet true spirit has not become thereby objective for it。 For; so far; being in general or
substance; would not essentially from its side be also emptied of itself; and become
self…consciousness。 In that case; then; all existence is spiritual reality merely from the standpoint of
consciousness; not inherently in itself。 Spirit in this way has merely a fictitious or imaginary
existence。(5) This imagination is fantastic extravagance of mind; which introduces into nature as
well as history; the World and the mythical ideas of early religions; another inner esoteric meaning
different from what they; on the face of them; bear directly to consciousness; and; in particular; in
the case of religions; another meaning than the self…consciousness; whose religions they were;
actually knew to be there。 But this meaning is one that is borrowed; a garment; which does not
cover the nakedness of the outer appearance; and secures no belief and respect; it is no more than
murky darkness and a peculiar crazy contortion of consciousness。

If then this meaning of the objective is not to be bare fancy and imagination; it must be inherent and
essential (an sich); i。e。 must in the first place arise in consciousness as springing from the very
notion; and must come forth in its necessity。 It is thus that self…knowing spirit has arisen; it has
arisen through the knowledge of immediate consciousness; i。e。 of consciousness of the existing
object; by means of its necessary process。 This notion; which; being immediate; had also; for its
consciousness; the shape of immediacy; has; in the second place; taken on the form of
self…consciousness essentially and inherently; i。e。 by just the same necessity of the notion by which
being or immediacy; the abstract object of self…consciousness; renounces itself and becomes; for
consciousness; Ego。 The immediate entity (Ansich); or 'objectively' existent necessity; is;
however; different from the 'subjective' thinking entity; or the knowledge of necessity — a
distinction which; at the same time; does not lie outside the notion; for the simple unity of the
notion is itself immediate being。 The notion is at once what empties or relinquishes itself; or the
explicit unfolding of directly apprehended (angeschaut) necessity; and is also at home with itself in
that necessity; knows it and comprehends it。 The immediate inherent nature of spirit; which takes
on the form of self…consciousness; means nothing else than that the concrete actual world…spirit
has reached this knowledge of itself。 It is then too that this knowledge first enters its
consciousness; and enters it as truth。 How that came about has already been explained。

 (2)。 The Ultimate Content of Revealed Religion; the realty of the Incarnation of God

That Absolute Spirit has taken on the shape of self…consciousness inherently; and therefore also
consciously to itself — this appears now as the belief of the world; the belief that spirit exists in
fact as a definite self…consciousness; i。e。 as an actual human being; that spirit is an object for
immediate experience; that the believing mind sees; feels; and hears this divinity。(6) Taken thus it
is not imagination; not a fancy; it is actual in the believer。 Consciousness in that case does not set
out from its own inner life; does not start from thought; and in itself combine the thought of God
with existence; rather it sets out from immediate present existence; and recognizes God in it。

                              (a) in an individual

The moment of immediate existence is present in the content of the notion; and present in such a
way that the religious spirit; on the return of all ultimate reality into consciousness; has become
simple positive self; just as the actual spirit as such; in the case of the 〃unhappy consciousness〃;
was just this simple self…conscious negativity。 The self of the existent spirit has in that way the form
of complete immediacy。 It is neither set up as something thought; or imaginatively represented; nor
as something produced; as is the case with the immediate self in natural religion; or again in religion
as art。 Rather; this concrete God is beheld sensuously I and immediately as a self; as a real
individual human being; only so is it a self…consciousness。

This incarnation of the Divine Being; its having essentially and directly the shape of
self…consciousness; is the simple content of Absolute Religion。 Here the Divine Being is known as
Spirit; this religion is the Divine Being's consciousness concerning itself that it is Spirit。 For spirit is
knowledge of self in a state of alienation of self: spirit is the Being which is the process of retaining
identity with itself in its otherness。 This; however; is Substance; so far as in its accidents substance
at the same time is turned back into itself; and is so; not as being indifferent towards something
unessential and; consequently; as finding itself in some alien element; but as being there within itself;
i。e。 so far as it is subject or self。 

In this form of religion the Divine Being is; on that account; revealed。 Its being revealed obviously
consists in this; that what it is; is known。 It is; however; known just in its being known as spirit; as
a Being which is essentially self…consciousness。

There is something in its object concealed from consciousness if the object is for consciousness an
〃other〃; or something alien; and if consciousness does not know the object as its self。 This
concealment; this secrecy; ceases when the Absolute Being qua spirit is object of consciousness。
For here in its relation to consciousness the object is in the form of self; i。e。 consciousness
immediately knows itself there; or is manifest; revealed; to itself in the object。 Itself is manifest to
itself only in its own certainty of self; the object it has is the self; self; however; is nothing alien and
extraneous; but inseparable unity with itself; the immediately universal。 It is the pure notion; pure
thought; or self…existence; (being…for…self); which is immediately being; and; therewith;
being…for…another; and; qua this being…for…another; is immediately turned back into itself and is at
home with itself (bei sich)。 It is thus the truly and solely revealed。 The Good; the Righteous; the
Holy; Creator of Heaven and Earth; etc。 — all these are predicates of a subject; universal
moments; which have their support on this central point; and only are when consciousness goes
back into thought。

As long as it is they that are known; their ground and essential being; the Subject itself; is not yet
revealed; and in the same way the specific determinations of the universal are not this universal
itself。 The Subject itself; and consequently this pure universal too; is; however; revealed as self; for
this self is just this inner being reflected into itself; the inner being which is immediately given and is
the proper certainty of that self; for which it is given。 To be in its notion that which reveals and is
revealed — this is; then; the true shape of spirit; and moreover; this shape; its notion; is alone its
very essence and its substance。 Spirit is known as self…consciousness; and to this
self…consciousness it is directly revealed; for it is this self…consciousness itself。 The divine nature is
the same as the human; and it is this unity which is intuitively apprehended (angeschaut)。

Here; then; we find as a fact consciousness; or the general form in which Being is aware of Being
— the shape which Being adopts — to be identical with its self…consciousness。 This shape is itself a
self…consciousness; it is thus at the same time an existent object; and this existence possesses
equally directly the significance of pure thought; of Absolute Being。

The absolute Being existing as a concrete actual self…consciousness; seems to have descended
from its eternal pure simplicity; but in fact it has; in so doing; attained for the first time its highest
nature; its supreme reach of being。 For only when the notion of Being has reached its simple purity
of nature; is it both the absolute abstraction; which is pure thought and hence the pure singleness
of self; and immediacy or objective being; on account of its simplicity。

What is called sense…consciousness is just this pure abstraction; it is this kind of thought for which
being is the immediate。 The lowest is thus at the same time the highest: the revealed which has
come forth entirely to the surface is just therein the deepest reality。 That the Supreme Being is
seen; heard; etc。; as an existent self…consciousness this is; in very truth; the culmination and
consummation of its notion。 And through this consummation; the Divine Being is given and exists
immediately in its character as Divine Being。

This immediate existence is at the same time not solely and simply immediate consciousness; it is
religious consciousness。 This immediacy means not only an existent self…consciousness; but also
the purely thought…co

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