phenomenology of mind-第50节

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in　general；　nor　again　what　we　have　in　free　independent　self　…consciousness；　in　the　former　it　is
merely　empty　object　in　general；　in　the　latter；　it　is　merely　all　object　that　withdraws　itself　from　other
objects　that　still　hold　their　own　alongside　it。　In　the　present　instance；　the　object…ego　is　object　which
is　consciously　known　to　exclude　the　existence　of　any　other　whatsoever。　Selfconsciousness；
however；　is　not　merely　from　its　own　point　of　view　（für　sich）；　but　also　in　its　very　self　（an　sich）　all
reality；　primarily　by　the　fact　that　it　becomes　this　reality；　or　rather　demonstrates　itself　to　be　such。　It
demonstrates　itself　to　be　this　by　the　way　in　which　first　in　the　course　of　the　dialectic　movement　of
〃meaning〃　（Meinen）；　（4）　perceiving；　and　understanding；　otherness　disappears　as　implicitly　real　（an
sich）；　and　then　in　the　movement　through　the　independence　of　consciousness　in　Lordship　and
Servitude。　through　the　idea　of　freedom；　sceptical　detachment；　and　the　struggle　for　absolute
liberation　on　the　part　of　the　self…divided　consciousness；　otherness；　in　so　far　as　it　is　only　subjectively
for　self…consciousness；　vanishes　for　the　latter　itself。　There　appeared　two　aspects；　one　after　the
other；　the　one　where　the　essential　reality　or　the　truly　real　had　for　consciousness　the　character　of
（objective）　existence；　the　other　where　it　had　the　character　of　only　being　（subjectively）　for
consciousness。　But　both　were　reduced　to　one　single　truth；　that　what　is　or　the　real　per　se　（an　sich）
only　is　so　far　as　it　is　an　object　for　consciousness；　and　that　what　is　for　consciousness　is　also
objectively　real。　The　consciousness；　which　is　this　truth；　has　forgotten　the　process　by　which　this
result　has　been　reached；　the　pathway　thereto　lies　behind　it。　This　consciousness　comes　on　the　scene
directly　in　the　form　of　reason；　in　other　words；　this　reason；　appearing　thus　immediately；　comes
before　us　merely　as　the　certainty　of　that　truth。　It　merely　gives　the　assurance　of　being　all　reality；　it
does　not；　however；　itself　comprehend　this　fact；　for　that　forgotten　pathway　by　which　it　arrives　at
this　position　is　the　process　of　comprehending　what　is　involved　in　this　mere　assertion　which　it
makes。　And　just　on　that　account　any　one　who　has　not　taken　this　route　finds　the　assertion
unintelligible；　when　he　hears　it　expressed　in　this　abstract　form　although　as　a　matter　of　concrete
experience　he　makes　indeed　the　same　assertion　himself。　

The　kind　of　Idealism　which　does　not　trace　the　path　to　that　result；　but　starts　off　with　the　bare
assertion　of　this　truth；　is　consequently　a　mere　assurance；　which　does　not　understand　its　own
nature；　and　cannot　make　itself　intelligible　to　any　one　else。　It　announces　an　intuitive　certainty；　to
which　there　stand　in　contrast　other　equally　intuitive　certainties　that　have　been　lost　just　along　that
very　pathway。　Hence　the　assurances　of　these　other　certainties　are　equally　entitled　to　a　place
alongside　the　assurance　of　that　certainty。　Reason　appeals　to　the　self…consciousness　of　each
individual　consciousness：　I　am　I；　my　object　and　my　essential　reality　is　ego；　and　no　one　will　deny
reason　this　truth。　But　since　it　rests　on　this　appeal；　it　sanctions　the　truth　of　the　other　certainty；　viz。
there　is　for　me　an　other；　an　other　than　〃I〃　is　to　me　object　and　true　reality：　or　in　that　I　am　object　and
reality　to　myself；　I　am　only　so　by　my　withdrawing　myself　from　the　other　altogether　and　appearing
alongside　it　as　an　actuality。　

Only　when　reason　comes　forward　as　a　reflexion　from　this　opposite　certainty　does　its　assertion
regarding　itself　appear　in　the　form　not　merely　of　a　certainty　and　an　assurance　but　of　a　truth　—　and
a　truth　not　alongside　others；　but　the　only　truth。　Its　appearing　directly　and　immediately　is　the
abstract　form　of　its　actual　presence；　the　essential　nature　and　inherent　reality　of　which　is　an　absolute
notion；　i。e。　the　process　of　its　own　development。　

Consciousness　will　determine　its　relation　to　otherness　or　its　object　in　various　ways　according　as　it
is　at　one　or　other　stage　in　the　development　of　the　world…spirit　into　self…consciousness。　How　the
world…spirit　immediately　finds　and　determines　itself　and　its　object　at　any　given　time；　or　how　it
appears　to　itself；　depends　on　what　it　has　already　come　to　be；　or　on　what　it　already　implicitly　and
inherently　is。　

Reason　is　the　certainty　of　being　all　reality。　This　its　inherent　nature；　this　reality；　is　still；　however；
through　and　through　a　universal；　the　pure　abstraction　of　reality。　It　is　the　first　positive　character
which　self…consciousness　per　se　is　aware　of　being；　and　ego　is；　therefore；　merely　the　pure；　inner
essence　of　existence；　in　other　words；　is　the　Category　bare　and　simple。　The　category；　which
heretofore　had　the　significance　of　being　the　inmost　essence　of　existence　—　of　existence　indifferent
to　whether　it　is　existence　at　all；　or　existence　over　against　consciousness　—　is　now　the　essential
nature　or　simple　unity　of　existence　merely　in　the　sense　of　a　reality　that　thinks。　To　put　it　otherwise；
the　category　means　this；　that　existence　and　self…consciousness　are　the　same　being；　the　same　not　as
a　matter　of　comparison；　but　really　and　truly　in　and　for　themselves。　It　is　only　a　onesided；　unsound
idealism　which　lets　this　unity　again　appear　on　one　side　as　consciousness；　with　a　reality　per　se　over
against　it　on　the　other。　

But　now　this　category；　or　simple　unity　of　self…consciousness　and　being；　has　difference　within　it；　for
its　very　nature　consists　just　in　this　—　in　being　immediately　one　and　identical　with　itself　in　otherness
or　in　absolute　difference。　Difference　therefore　is；　but　completely　transparent；　a　difference　that　is　at
the　same　time　none。　It　appears　in　the　form　of　a　plurality　of　categories。　Since　idealism　pronounces
the　simple　unity　of　self…consciousness　to　be　all　reality；　and　makes　it　straightway　the　essentially　real
without　first　having　comprehended　its　absolutely　negative　nature　—　only　an　absolutely　negative
reality　contains　within　its　very　being　negation；　determinateness；　or　difference　—　still　more
incomprehensible　is　this　second　position；　viz。　that　in　the　category　there　are　differences；　kinds　or
species　of　categories。　This　assurance　in　general；　as　also　the　assurance　as　to　any　determinate
number　of　kinds　of　categories；　is　a　new　assurance；　which；　however；　itself　implies　that　we　need　no
longer　accept　it　as　an　assurance。　For　since　difference　starts　in　the　pure　ego；　in　pure　understanding
itself；　it　is　thereby　affirmed　that　here　immediacy；　making　assurances；　finding　something　given；　must
be　abandoned　and　reflective　comprehension　begin。　But　to　pick　up　the　various　categories　again　in
any　sort　of　way　as　a　kind　of　happy　find；　hit　upon；　e。g。　in　the　different　judgments；　and　then　to　be
content　so　to　accept　them；　must　really　be　regarded　as　an　outrage　on　scientific　thinking。　（5）　Where
is　understanding　to　be　able　to　demonstrate　necessity；　if　it　is　incapable　of　so　doing　in　its　own　case；
itself　being　pure　necessity？　

Now　because；　in　this　way；　the　pure　essential　being　of　things；　as　well　as　their　aspect　of　difference；
belongs　to　reason；　we　can；　strictly　speaking；　no　longer　talk　of　things　at　all；　i。e。　of　something　which
would　only　be　present　to　consciousness　by　negatively　opposing　it。　For　the　many　categories　are
species　of　the　pure　category；　which　means　that　the　pure　category　is　still　their　genus　or　essential
nature；　and　not　opposed　to　them。　But　they　are　indeed　that　ambiguous　being　which　contains
otherness　too；　as　opposed　to　the　pure　category　in　its　plurality。　They；　in　point　of　fact；　contradict　the
pure　category　by　this　plurality；　and　the　pure　category　must　sublate　them　in　itself；　a　process　by
which　it　constitutes　itself　the　negative　unity　of　the　different　elements。　Qua　negative　unity；　however；
it　puts　away　from　itself　and　excludes　both　the　diverse　elements　as　such；　and　that　previous
immediate　unity　as　such；　it　is　then　individual　singleness　—　a　new　category；　which　is　an　exclusive
form　of　consciousness；　i。e。　stands　in　relation　to　something　else；　an　other。　This　individuality　is　its
transition　from　its　notion　to　an　external　reality；　the　pure　〃schema〃；　which　is　at　once　a
consciousness；　and　in　consequence　of　its　being　a　single　individual　and　an　excluding　unit；　points　to
the　presence　of　an　external　other。　But　the　〃other〃　of　this　category　is　merely　the　〃other〃　categories
first　mentioned；　viz。　pure　essential　reality　and　pure　difference；　and　in　this　category；　i。e。　just　in
affirming　the　other；　or　in　this　other　itself；　consciousness　is　likewise　itself　too。　Each　of　these　various
moments　points　and　refers　to　an　other；　at　the　same　time；　however；　they　do　not　involve　any
absolute　otherness。　The　pure　category　refers　to　the　species；　which　pass　over　into　the　negative
category；　the　category　of　exclusion；　individuality；　this　latter；　however；　points　back　to　them；　it　is
itself　pure　consciousness；　which　is　aware　in　each　of　them　of　being　always　this　clear　unity　with　itself
—　a　unity；　however；　that　in　the　same　way　is　referred　to　an　other；　which　in　being　disappears；　and　in
disappearing　is　once　again　brought　into　being。　

We　see　pure　consciousness　here　affirmed　in　a　twofold　form。　In　one　case　it　is　the　restless　activity
which　passes　hither　and　thither　through　all　its　moments；　seeing