phenomenology of mind-第81节

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content；　into　（objective）　existence。　So　transferred　and　set　forth；　the　work　（done）　lets　the　moments
now　go　free；　and　in　the　element　of　factual　subsistence　they　become　indifferent　to　one　another。　The
notion　and　its　reality　are　thus　separated　into　purpose　and　the　original　essential　nature　（Wesenheit）。
It　is　an　accident　that　the　purpose　should　have　a　true　being；　or　that　the　implicit　inherent　nature
should　be　made　a　purpose。　Similarly；　again；　notion　and　reality　fall　apart　as　transition　to　actuality
and　as　purpose；　in　other　words；　it　is　an　accident　that　the　means　expressing　the　purpose　should
actually　be　chosen。　While；　finally；　these　inner　moments　taken　together　（whether　they　have　some
intrinsic　unity　or　not）　—　i。e。　the　action　of　the　individual　—　are　again　accidentally　related　to　actuality
in　general：　fortune　decides　equally　in　favour　of　a　badly　determined　purpose　and　badly　selected
means；　as　well　as　against　them。

If；　now；　consciousness　hereby　becomes　aware　in　its　work　of　the　opposition　between　willing　and
performance；　between　purpose　and　means；　and　again　between　this　inward　nature；　taken　all
together；　and　actual　reality　—　an　opposition　which　as　a　whole　shows　the　fortuitous　character　of　the
action　of　consciousness…still　the　unity　and　the　necessity　of　this　action　are　just　as　much　present　too。
This　latter　aspect　transcends　the　former；　and　experience　of　the　fortuitousness　of　the　action　is　itself
only　a　fortuitous　experience。　The　necessity　of　the　action　consists　in　this；　that　purpose　is　directly
related　to　actuality；　and　the　unity　of　these　is　the　very　notion　of　action：　the　act　takes　place　because
action　is　per　se　and　of　itself　the　essence　of　actuality。　In　the　work　there　is　no　doubt　comes　out　the
fortuitousness　which　characterizes　accomplishment　when　contrasted　with　willing　and　the　process
of　performing；　and　this　experience；　which　seems　as　if　it　must　be　the　truth；　contradicts　that　notion　of
the　act。　Still；　if　we　look　at　the　content　of　this　experience　taken　in　its　completeness；　that　content　is
seen　to　be　the　transitory　work。　What　persists　is　not　the　transitoriness；　rather　this　is　itself　actual　and
is　bound　up　with　the　work；　and　vanishes　with　it；　the　negative　falls　away　along　with　the　positive
whose　negation　it　is。

The　very　notion　of　substantially　and　inherently　real　individuality　contains　within　it　this　transience　of
transitoriness　（Verschwinden　des　Verschwindens）。　For　that　wherein　the　work　disappears；　or
what　disappears　in　the　work；　is　the　objective　reality；　and　this　same　reality　was　to　give　experience；
as　it　was　called；　its　supremacy　over　the　notion　which　individuality　has　about　itself。　Objective
reality；　however；　is　a　moment　which　itself　has　no　longer　independent　truth　in　this　mode　of
consciousness；　it　（i。e。　the　truth）　consists　solely　in　the　unity　of　this　consciousness　with　action；　and
the　true　work　is　only　that　unity　of　action　and　existence；　of　willing　and　performance。　Because　of　the
certainty　fundamental　to　its　actions；　consciousness　takes　the　actual　reality　opposed　to　that
conscious　certainty　to　be　something　which　itself　is　only　for　consciousness。　The　opposition　cannot
any　longer　occur　for　consciousness　in　this　form　of　its　self…existence　in　contrast　to　reality；　when
consciousness　is　self…consciousness　returned　into　itself　and　with　all　opposition　gone。　On　the
contrary；　the　opposition　and　the　negativity　manifested　in　the　case　of　work　then　affect　not　only　the
content　of　the　work　or　the　content　of　consciousness　as　well；　but　the　reality　as　such；　and　hence
affect。the　opposition　present　merely　in　virtue　of　that　reality　and　in　it；　and　the　disappearance　of　the
work。　In　this　way　consciousness　turns　from　its　transitory　work　back　upon　itself；　and　asserts　its
own　notion　and　its　certainty　to　be　what　is　permanent　and　abidino；　as　opposed　to　the　experience　of
the　fortuitousness　of　action。　In　point　of　fact　it　comes　to　know　its　essential　principle　or　notion；　in
which　the　reality　is　only　a　moment；　something　for　consciousness；　not　something　in　and　for　itself；　it
finds　that　reality　to　be　a　passing　moment；　of　significance　therefore　merely　as　being　in　general；
whose　universality　is　one　and　the　same　with　action。　This　unity；　this　identity　is　the　true　work；　it　is　the
real　intent；　the　fact　of　the　matter　（die　Sache　selbst）；　which　asserts　itself　at　all　costs　and　is　felt　to
be　the　lasting　element；　independent　of　〃fact〃　which　is　the　accident　of　an　individual　action　as　such；
the　accident　of　circumstances；　means；　and　actuality。

The　main　concern　（die　Sache　selbst）　stands　opposed　to　these　moments　only　so　far　as　they　claim
to　have　a　value　in　isolation；　but　is　essentially　their　unity；　because　identifying；　fusing；　actuality　with
individuality。　It　is；　too；　an　action；　and；　qua　action；　pure　action　in　general；　and　thereby　just　as　much
action　of　this　individual；　and　this　action；　because　still　appertaining　to　the　individual　in　opposition　to
actuality；　has　the　sense　of　a　purpose。　Similarly　it　is　the　transition　from　this　specific　character　to　the
opposite：　and　finally　it　is　a　reality　which　is　present　objectively　for　consciousness。　The　main　intent
thus　expresses　the　essential　spiritual　substance　in　which　all　these　moments　as　independently　valid
are　cancelled　and　transcended　and　so　hold　good　only　as　universal；　and　in　which　the　certainty
consciousness　has　regarding　itself　is　a　〃fact〃　—　a　real　object　before　consciousness；　an　object　born
of　self…consciousness　as　its　own；　without　ceasing　to　be　a　free　independent　object　in　the　proper
sense。　The　〃thing〃；　found　at　the　stage　of　sense…certainty　and　perception；　now　gets　its　significance
through　self…consciousness；　and　through　it　alone。　On　this　rests　the　distinction　between　a　thing
（Ding）　and　a　fact　（Sache）。　A　process　is　gone　through　here　corresponding　to　what　we　find　in　the
case　of　sense…experience　and　perception。

Self…consciousness；　then；　has　attained　its　true　conception　of　itself　when　this　stage　of　the　real　intent
is　reached；　it　is　the　interpenetration　of　individuality　and　objectivity：　an　interpenetration　which　has
become　objective。　In　it　self…consciousness　has　arrived　at　a　consciousness　of　its　own　substance。　At
the　same　time；　as　we　find　self…consciousness　here；　it　is　a　consciousness　of　its　substance　which　has
just　arisen；　and　hence　is　immediate；　and　this　is　the　specific　way　in　which　we　find　spirit　at　the
present　stage：　it　has　not　yet　reached　its　truly　real　substance。　The　objectified　intent　takes　in　this
immediate　consciousness　the　form　of　bare　and　simple　essence　（einfachen　Wesen）；　which　being
universal；　contains　all　its　various　moments　in　itself　and　belongs　to　them；　but；　again；　is　also
indifferent　towards　them　taken　as　specific　moments；　and　is　independent　by　itself　；　and；　as　this　free
and　objective　simple　abstract　〃fact〃；　passes　for　the　essentially　real　（Wesen）。　The　various　moments
of　the　original　determinateness；　the　moments　of　the　〃fact〃　of　this　particular　individual；　his　purpose；
means；　action；　and　actual　reality；　are；　on　the　one　hand；　particular　moments　for　this　consciousness；
which　it　can　abandon　and　give　up　for　the　objectified　intent；　on　the　other　hand；　however；　they　all
have　this　object　as　their　essential　nature；　but　only　in　such　a　way　that　it；　being　their　abstract
universal；　can　find　itself　in　each　of　these　different　moments　and　be　their　predicate。　The　objectified
intent　is　not　yet　subject；　but　those　moments　stand　for　subject；　because　they　belong　to　the　aspect　of
individualness；　while　the　object　in　mind　is　only　at　this　stage　bare　universality。　It　is　the　genus　which
finds　itself　in　all　these　moments　as　species　of　itself；　and　is　equally　independent　of　them。

Consciousness　is　called　〃honest〃；　when　it　has　on　the　one　hand　attained　this　idealization
（Idealismus）；　which　objectified　intent　expresses；　and　on　the　other　possesses　the　truth　in　it　qua　this
formal　universality。　Consciousness　when　so　characterized　is　solely　concerned　with　intended
object；　and　hence　occupies　itself　with　its　various　moments　or　species。　And　when　it　does　not　reach
this　fact　in　one　of　these　moments；　does　not　find　the　real　intent　in　one　meaning；　it　just　on　that
account　lays　hold　of　the　fact　in　another；　and　consequently　always　really　secures　that　satisfaction
which　should　belong　to　this　mode　of　consciousness　by　its　very　nature　（seinem　Begriffe　nach）。
However　things　turn　out；　it　achieves　and　secures　the　objectified　intent；　for　the　latter；　being　this
universal　genus　of　those　moments；　is　the　predicate　of　all。

Should　it　not　bring　a　purpose　into　reality；　it　has　at　least　willed　the　purpose；　i。e。　turns　purpose　qua
purpose；　mere　doing　which　does　nothing；　into　the　real　intent；　and　can　therefore　maintain　and　feel
consoled　that　at　least　there　has　always　been　something　attempted；　something　done。　Since　the
universal　contains　within　it　even　the　negative　or　the　transitoriness；　this　too；　the　self…annihilation　of
the　work；　is　itself　its　doing。　It　has　stimulated　others　towards　this；　and　still　finds　satisfaction　in　the
disappearance　of　its　reality；　just　as　bad　boys　enjoy　a　personal　pleasure　in　getting　their　ears　boxed
because　they　are　the　cause　of　its　being　done。　Or；　again；　suppose　it　has　not　so　much　as　tried　to
carry　out　the　real　intent　and　done　nothing　at　all；　then　it　has　not　cared；　the