《哲学史-philosophy of history(英文版)》philosophy of history(英文版)-第13章


conviction; what the object of my passion; in deciding whether the one or the other is of a true and
substantial nature。 Conversely; if it is so; it will inevitably attain actual existence — be realised。 
§ 27
From this ment on the second essential element in the historical embodiment of an aim; we
infer — glancing at the institution of the State in passing — that a State is then well constituted and
internally powerful; when the private interest of its citizens is one with the mon interest of the
State; when the one finds its gratification and realisation in the other; — a proposition in itself very
important。 But in a State many institutions must be adopted; much political machinery invented;
acpanied by appropriate political arrangements; — necessitating long struggles of the
understanding before what is really appropriate can be discovered; — involving; moreover;
contentions with private interest and passions; and a tedious discipline of these latter; in order to
bring about the desired harmony。 The epoch when a State attains this harmonious condition;
marks the period of its bloom; its virtue; its vigour; and its prosperity。 But the history of mankind
does not begin with a conscious aim of any kind; as it is the case with the particular circles into
which men form themselves of set purpose。 The mere social instinct implies a conscious purpose
of security for life and property; and when society has been constituted; this purpose bees
more prehensive。 The History of the World begins with its general aim — the realisation of the
Idea of Spirit — only in an implicit form (an sich) that is; as Nature; a hidden; most profoundly
hidden; unconscious instinct; and the whole process of History (as already observed); is directed
to rendering this unconscious impulse a conscious one。 Thus appearing in the form of merely
natural existence; natural will — that which has been called the subjective side; — physical craving;
instinct; passion; private interest; as also opinion and subjective conception; — spontaneously
present themselves at the very mencement。 This vast congeries of volitions; interests and
activities; constitute the instruments and means of the World…Spirit for attaining its object; bringing
it to consciousness; and realising it。 And this aim is none other than finding itself — ing to itself
— and contemplating itself in concrete actuality。 But that those manifestations of vitality on the part
of individuals and peoples; in which they seek and satisfy their own purposes; are; at the same
time; the means and instruments of a higher and broader purpose of which they know nothing; —
which they realise unconsciously; … might be made a matter of question; rather has been
questioned; and in every variety of form negatived; decried and contemned as mere dreaming and
“Philosophy。” But on this point I announced my view at the very outset; and asserted our
hypothesis; — which; however; of a legitimate inference; —
and our belief; that Reason governs the world; and has consequently governed its history。 In
relation to this independently universal and substantial existence — all else is subordinate;
subservient to it; and the means for its development。 — The Union of Universal Abstract Existence
generally with the Individual; … the Subjective — that this alone is Truth; belongs to the department
of speculation; and is treated in this general form in Logic。 — But in the process of the World"s
History itself; — as still inplete; — the abstract final aim of history is not yet made the distinct
object of desire and interest。 While these limited sentiments are still unconscious of the purpose
they are fulfilling; the universal principle is implicit in them; and is realising itself through them。 The
question also assumes the form of the union of Freedom and Necessity; the latent abstract
process of Spirit being regarded as Necessity; while that which exhibits itself in the conscious will
of men; as their interest; belongs to the domain of Freedom。 As the metaphysical connection (i。e。
the connection in the Idea) of these forms of thought; belongs to Logic; it would be out of place to
analyse it here。 The chief and cardinal points only shall be mentioned。 
§ 28
Philosophy shows that the Idea advances to an infinite antithesis; that; viz。 between the Idea in its
free; universal form — in which it exists for itself — and the contrasted form of abstract
introversion; reflection on itself; which is formal existence…for…self; personality; formal freedom;
such as belongs to Spirit only。 The universal Idea exists thus as the substantial totality of things on
the one side; and as the abstract essence of free volition on the other side。 This reflection of the
mind on itself is individual self…consciousness — the polar opposite of the Idea in its general form;
and therefore existing in absolute Limitation。 This polar opposite is consequently limitation;
particularisation; for the universal absolute being; it is the side of its definite existence; the sphere
of its formal reality; the sphere of the reverence paid to God。 — To prehend the absolute
connection of this antithesis; is the profound task of metaphysics。 This Limitation originates all
forms of particularity of whatever kind。 The formal volition 'of which we have spoken' wills itself;
desires to make its own personality valid in all that it purposes and does: even the pious individual
wishes to be saved and happy。 This pole of the antithesis; existing for itself; is — in contrast with
the Absolute Universal Being — a special separate existence; taking cognisance of speciality only;
and willing that alone。 In short it plays its part in the region of mere phenomena。 This is the sphere
of particular purposes; in effecting which individuals exert themselves on behalf of their individuality
— give it full play and objective realisation。 This is also the sphere of happiness and its opposite。
He is happy who finds his condition suited to his special character; will; and fancy; and so enjoys
himself in that condition。 The Histo
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