phenomenology of mind-第76节

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righteous。

The　attitude　analysed　here　is　that　of　abstract　moral　idealism；　the　mood　of　moral　strenuousness；　the
mood　that　constantly　seeks　the　improvement　and　perfectibility　of　mankind。　It　is　found　in　many
forms；　but　particularly　wherever　there　is　any　strong　enmity　between　the　〃ideal〃　life　and　the　〃life　of
the　world〃。＇＇

VIRTUE　AND　THE　COURSE　OF　THE　WORLD

IN　the　first　mode　of　active　reason；　self…consciousness　felt　it　was　pure　individuality；　and　over
against　this　stood　empty　universality。　In　the　second　the　two　factors　in　the　antithesis　had　each　both
the　moments　within　them；　both　law　and　individuality；　but　the　one　factor；　the　〃heart〃'；　was　their
immediate　unity；　the　other　their　opposition。　Here；　in　the　relation　of　virtue　and　the　course　of　the
world；　both　members　are　each　severally　unity　and　antithesis　of　the　moments；　are　each　a　process；
but　in　an　opposite　direction；　of　law　and　individuality　inter　se。　For　the　virtuous　consciousness　law　is
the　essential　element；　and　individuality　the　one　to　be　superseded　and　cancelled　both　in　the　case　of
its　own　conscious　life；　as　well　as　in　that　of　the　course　of　the　world。　In　the　former　case　the　private
individuality　claimed　by　any　one　has　to　be　brought　under　the　discipline　and　control　of　the　universal；
the　inherently　good　and　true。　（1）　It　remains　there；　however；　still　a　personal　consciousness。　True
cultivation　and　discipline　consist　solely　（2）　in　the　surrender　of　the　entire　personality；　as　a　way　of
making　sure　that　in　point　of　fact　individual　peculiarities　are　no　longer　asserted　and　insisted　on。　In
this　individual　surrender；　individuality；　as　it　is　found　in　the　world's　process；　is　at　the　same　time
annihilated；　for　individuality　is　also　a　simple　moment　common　to　both。

In　the　course　of　the　world　individuality　adopts　a　position　the　reverse　of　what　it　is　in　the　case　of　the
virtuous　consciousness；　viz。　that　of　making　itself　the　essential　factor；　and　subordinating　to　itself　the
inherently　good　and　true。　Further；　the　course　of　the　world；　too；　does　not　mean　for　virtue　merely　a
universal　thus　overturned　and　perverted　through　individuality；　absolute　law　and　order　form　likewise
a　common　moment：　a　moment；　however；　not　present　in　the　world's　course　in　the　sense　of　an
existing　actual　fact　for　consciousness；　but　as　the　inmost　essence　of　the　process。　That　regulative
order；　therefore；　has　not；　properly　speaking；　to　be　first　produced　by　virtue；　for　production　means；
qua　action；　a　consciousness　of　individuality；　and　individuality　has；　on　the　contrary；　to　be
superseded。　By　thus　cancelling　individuality；　however；　the　inherent　nature　of　the　world's　process
merely　gets　room；　as　it　were；　to　enter　real　existence　independently　on　its　own　account　（an　und
für　sich　selbst）。

The　general　content　of　the　actual　course　of　the　world　has　already　made　itself　known。　Looked　at
more　closely；　it　is　again　nothing　else　than　the　two　proceeding　movements　of　self…consciousness。
From　them　have　come　virtue's　shape　and　mould；　for　since　they　originate　it；　virtue　has　them　before
it；　its　aim；　however；　is　to　supersede　its　source　and　origin；　and　realize　itself；　or　be　〃for　itself〃；
become　objectively　explicit。　The　way　of　the　world　is　thus；　from　one　point　of　view；　particular
individuality　seeking　its　pleasure　and　enjoyment；　finding　itself　overthrown　in　doing　so；　and　as　a
result　satisfying　the　demands　of　the　universal。　But　this　satisfaction；　like　the　rest　of　the　moments　of
this　relationship；　is　a　perverted　state　and　process　of　the　universal。　The　real　fact　is　merely　the
particular　pleasure　and　enjoyment；　while　the　universal　is　opposed　to　it　—　a　necessity　which　is　only
the　empty　shape　of　universality；　a　merely　negative　reaction；　the　form　of　an　act　without　any　content。

The　other　moment　of　the　world's　course　is　individuality；　which　wants　to　be　a　law　independently
and　on　its　own　account；　and　under　the　influence　of　this　conceit　upsets　the　established　regular
order。　The　universal　law　no　doubt　manages　to　hold　its　own　against　this　sort　of　conceit；　and　no
longer　appears　in　the　form　of　an　empty　opposite　over　against　consciousness；　does　not　play　the
role　of　a　lifeless　necessity；　but　is　a　necessity　operating　within　the　conscious　life　itself。　But　in　the
sense　in　which　it　is　a　reality　existing　in　a　conscious　state　of　absolute　contradiction；　it　is　madness；
while　in　the　sense　in　which　it　is　an　objective　reality　it　is　simply　utter　perversion。　The　universal；　then；
in　both　aspects　proves　to　be　the　might　that　moves　them；　but　the　way　this　might　exists　in　fact　is
merely　in　the　form　of　universal　perversion。

It　is　from　virtue　that　the　universal　is　now　to　receive　its　true　reality；　by　cancelling　individuality；　the
principle　of　perversion。　Virtue's　purpose　is　by　this　means　to　transmute　again　the　perverted　world's
process；　and　bring　out　its　true　inner　nature。　This　true　being　is　in　the　world…process　merely　in　the
form　of　its　implicit　inherent　nature；　it　is　not　yet　actual；　and　hence　virtue　merely　believes　it。　Virtue
proceeds　to　raise　this　faith　to　sight；　without；　however；　enjoying　the　fruit　of　its　labour　and　sacrifice。
For　so　far　as　it　is　individuality；　it　is　the　active　carrying…on　of　the　contest　which　it　wages　with　the
world's　process。　Its　purpose　and　true　nature；　however；　lie　in　conquering　the　reality　of　the　world's
process；　and　the　existence　of　the　good　thereby　effectuated　carries　with　it　the　cessation　of　its
action；　i。e。　of　the　consciousness　of　individuality。

How　this　struggle　itself　will　come　off；　what　virtue　finds　out　in　the　course　of　it；　whether；　by　the
sacrifice　which　virtue　takes　upon　itself　to　undergo；　the　world's　process　succumbs　while　virtue
triumphs　—　all　this　must　be　decided　from　the　nature　of　the　living　weapons　the　combatants　carry。
For　the　weapons　are　nothing　else　than　the　essential　being　of　the　combatants　themselves；　a　being
which　only　makes　its　appearance　for　them　both　reciprocally。　What　their　weapons　are　is　in　this　way
already　evident　from　what　is　inherently　implied　in　this　struggle。

The　universal　is　an　authentic　element　for　the　virtuous　consciousness　as　a　matter　of　belief　；　it　is
〃implicitly〃　or　〃inherently〃　true；　not　yet　an　actual；　but　an　abstract　universality。　It　plays　the　r？le　of
purpose　in　the　case　of　this　consciousness　itself；　and　of　inner　principle　in　that　of　the　course　of　the
world。　It　is　also　precisely　in　this　character　of　inner　principle　that　the　universal　manifests　itself　in　the
case　of　virtue；　from　the　point　of　view　of　the　world　process；　for　virtue　as　yet　only　〃wills〃　to　carry
out　the　good；　and　does　not　in　the　first　instance　claim　reality　for　it。　This　characteristic　can　also　be
looked　at　in　this　way：　the　good；　in　that　it　comes　on　the　scene　in　the　struggle　with　the　world
process；　thereby　manifests　itself　in　the　form　of　what　is　for　another；　as　something　which　is　not
self…contained　（an　und　für　sich　selbst）；　for　otherwise　it　would　not　want　to　win　its　own　truth　by
vanquishing　its　opposits。　By　having　its　being　only　when　it　is　for　another；　is　meant　the　same　as　was
shown　in　the　opposite　way　of　looking　at　it；　viz。　that　it　is　to　begin　with　an　abstraction　which　only
attains　reality　in　a　relation；　and　has　no　reality　of　itself　as　it　stands。

The　good　or　universal　as　it　appears　here；　is；　then；　what　is　called　Gifts；　Capacities；　Powers。　It　is　a
mode　or　form　of　spiritual　life；　where　the　spiritual　life　is　presented　as　a　universal；　which　requires　the
principle　of　individuality　to　give　it　life　and　movement；　and　in　individuality　finds　its　realization。　This
universal　is　applied　well　by　the　principle　of　individuality　so　far　as　this　principle　dwells　in　the
consciousness　of　virtue；　and　misused　by　it　as　far　as　it　is　in　the　world's　process　—　a　passive
instrument；　which　is　regulated　and　directed　by　the　hand　of　free　individuality　and　is　quite　indifferent
to　the　use　it　is　put　to；　and　can　be　misused　for　the　production　of　a　reality　which　means　its　ruin：　a
lifeless　material　deprived　of　any　independence　of　its　own　—　a　material　that　can　be　formed　in　this
way　or　that；　or　even　to　its　own　destruction。

Since　this　universal　is　at　the　beck　and　call　equally　of　the　virtuous　consciousness　as　well　as　of　the
course　of　the　world；　it　is　not　apparent　whether　with　this　equipment　virtue　will　get　the　better　of　vice。
The　weapons　are　the　same　—　these　capacities　and　powers。　Virtue　has；　it　is　true；　carefully
ensconced　its　belief　in　the　original　unity　of　its　purpose　and　the　essential　nature　of　the　world
process；　and　the　reserve　thus　placed　in　ambush　is　intended　to　fall　on　the　rear　of　the　enemy　during
the　fight；　and　bring　that　purpose　essentially　（an　sich）　to　fulfilment：　so　that　thereby　the　knight　of
virtue　finds　as　a　matter　of　fact　that　his　part　in　waging　this　warfare　is；　properly　speaking；　a　mere
sham…fight；　which　he　cannot　take　seriously　because　he　puts　all　his　strength　and　confidence　in　the
good　being　self…sufficient　and　real　per　se；　i。e。　in　the　good　bringing　about　its　own　fulfilment　—　a
sham…fight　which　he　dare　not　even　allow　to　become　serious。　For　what　he　turns　against　the　enemy；
and　finds　turned　against　himself；　and　what；　both　in　his　own　case　and　as　regards　his　enemy　as　well；
he　runs　the　risk　of　getting　wasted　and　damaged　in　the　struggle；　is　not　the　good　itself；　he　fights　to
keep　and　carry