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phenomenology of mind-第47章

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self…subsistent reality。 But this; its reality in and for itself; has not yet come to light; as we already
remarked。 Were it to be in consciousness as it is in itself and for itself; this would certainly have to
come about not from the side of consciousness; but from the unchangeable。 But; this being so; its
presence here is brought about through consciousness only in a one…sided way to begin with; and
just for that reason is not found in a perfect and genuine form; but constantly weighted and
encumbered with imperfection; with an opposite。 

But although the 〃unhappy consciousness〃 does not possess this actual presence; it has; at the
same time; transcended pure thought; so far as this is the abstract thought of Stoicism; which turns
away from particulars altogether; and again the merely restless thought of Scepticism — so far; in
fact; as this is merely particularity in the sense of aimless contradiction and the restless process of
contradictory thought。 It has gone beyond both of these; it brings and keeps together pure thought
and particular existence; but has not yet risen to that level of thinking where the particularity of
consciousness is harmoniously reconciled with pure though itself。 It rather stands midway; at the
point where abstract thought comes in contact with the particularity of consciousness qua
particularity。 Itself is this act of contact; it is the union of pure thought and individuality; and this
thinking individuality or pure thought also exists as object for it; and the unchangeable is essentially
itself an individual existence。 But that this its object; the unchangeable; which assumes essentially
the form of particularity; is its own self; the self which is particularity of consciousness…this is not
established for it。 

In this first condition; consequently; in which we treat it as pure consciousness; it takes up towards
its object an attitude which is not that of thought; but rather (since it is indeed in itself pure thinking
particularity and its object is just this pure thought; but pure thought is not their relation to one
another as such); it; so to say; merely gives itself up to thought; devotes itself to thinking (geht an
das Denken hin); and is the state of Devotion (Andacht)。 Its thinking as such is no more than the
discordant clang of ringing bells; or a cloud of warm incense; a kind of thinking in terms of music;
that does not get the length of notions; which would be the sole; immanent; objective mode of
thought。 This boundless pure inward feeling comes to have indeed its object; but this object does
not make its appearance in conceptual form; and therefore comes on the scene as something
external and foreign。 Hence we have here the inward movement of pure emotion (Gemüth) which
feels itself; but feels itself in the bitterness of soul…diremption。 It is the movement of an infinite
Yearning; which is assured that its nature is a pure emotion of this kind; a pure thought which
thinks itself as particularity…a yearning that is certain of being known and recognized by this object;
for the very reason that this object thinks itself as particularity。 At the same time; however; this
nature is the unattainable 〃beyond〃 which; in being seized; escapes or rather has already escaped。
The 〃beyond〃 has already escaped。 for it is in part the unchangeable; thinking itself as particularity;
and consciousness; therefore; attains itself therein immediately; — attains itself; but as something
opposed to the unchangeable; instead of grasping; the real nature consciousness merely feels; and
has fallen back upon itself。 Since; in thus attaining itself; consciousness cannot keep itself at a
distance as this opposite; it has merely laid hold of what is un。 essential instead of having seized
true reality。 Thus; just as。 on one side; when striving to find itself in the essentially real; it only lays
hold of its own divided state of existence; so; too; on the other side; it cannot grasp that other 'the
essence' as particular or as concrete。 That 〃other〃 cannot be found where it is sought; for it is
meant to be just a 〃beyond〃; that which can not be found。 When looked for as a particular it is not
universal; a thought…constituted particularity; not notion; but particular in the sense of an object; or
a concrete actual; an object of immediate sense…consciousness; of sense certainty; and just for that
reason it is only one which has disappeared。 Consciousness; therefore; can only come upon the
grave of its life。 But because this is itself an actuality; and since it is contrary to the nature of
actuality to afford a lasting possession; the presence even of that tomb is merely the source of
trouble; toil; and struggle; a fight which must be lost。 (7) But since consciousness has found out by
experience that the grave of its actual unchangeable Being has no concrete actuality; that the
vanished particularity qua vanished is not true particularity; it will give up looking for the
unchangeable particular existence as something actual; or will cease trying to hold on to what has
thus vanished。 Only so is it capable of finding particularity in a true form; a form that is universal。 

In the first instance; however; the withdrawal of the emotional life into itself is to be taken in such a
way that this life of feeling; in its own regard; has actuality qua particular existence。 It is pure
emotion which; for us or per se; has found itself and satiated itself; for although it is; no doubt;
aware in feeling that the ultimate reality is cut off from it; yet in itself this feeling is self…feeling; it
has felt the object of its own pure feeling; and this object is its own self。 It thus comes forward
here as self…feeling; or as something actual on its own account。 In this return into self; we find
appearing its second attitude; the condition of desire and labour; which ensures for consciousness
the inner certainty of its own self (which; as we saw; it has obtained) by the process of cancelling
and enjoying the alien external reality; existence in the form of independent things。 The unhappy
consciousness; however; finds itself merely desiring and toiling; it is not consciously and directly
aware that so to find itself rests upon the inner certainty of its self; and that its feeling of real being
is this self…feeling。 Since it does not in its own view have that certainty; its inner life really remains
still a shattered certainty of itself; that confirmation of its own existence which it would receive
through work and enjoyment; is; therefore; just as tottering and insecure; in other words; it must
consciously nullify this certification of its own being; so as to find therein confirmation indeed; but
confirmation only of what it is for itself; viz。 of its disunion。 

The actual reality; on which desire and work are directed; is; from the point of view of this
consciousness; no longer something in itself null and void; something merely to be destroyed and
consumed; but rather something like that consciousness itself; a reality broken in sunder; which is
only in one respect essentially null; but in another sense also a consecrated world。 This reality is a
form and embodiment of the unchangeable; for the latter has in itself preserved particularity; and
because; qua unchangeable; it is a universal; its particularity as a whole has the significance of all
actuality。 

If consciousness were; for itself; an independent consciousness; and reality were taken to be in
and for itself of no account; then consciousness would attain; in work and enjoyment; the feeling of
its own independence; by the fact that its consciousness would be that which cancels reality。 But
since this reality is taken to be the form and shape of the unchangeable; consciousness is unable of
itself to cancel that reality。 On the contrary; seeing that; consciousness manages to nullify reality
and to obtain enjoyment; this must come about through the unchangeable itself when it disposes of
its own form and shape and delivers this up for consciousness to enjoy。 

Consciousness; on its part; appears here likewise as actual; though; at the same time; as internally
shattered; and this diremption shows itself in the course of toil and enjoyment; to break up into a
relation to reality; or existence for itself; and into an existence in itself。 That relation to actuality is
the process of alteration; or acting; the existence for itself; which belongs to the particular
consciousness as such。 But therein it is also in itself; this aspect belongs to the unchangeable
〃beyond〃。 This aspect consists in faculties and powers: an external gift; which the unchangeable
here hands over for the consciousness to make use of。 

In its action; accordingly; consciousness; in the first instance; has its being in the relation of two
extremes。 On one side it takes its stand as the active present (Diesseits); and opposed to it stands
passive reality: both in relation to each other; but also both withdrawn into the unchangeable; and
firmly established in themselves。 From both sides; therefore; there is detached merely a superficial
element to constitute their opposition; they are only opposed at the surface; and the pl
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