Chapter 37 (a) Indoctrination and its real kingdom
The spirit of the world is the spiritual essence permeated by a self-consciousness that knows itself as this essence that exists for itself as present, and that essence as a reality is opposed to itself. .
But the objective existence of this world, and the reality of self-consciousness, depend entirely on the movement by which this self-consciousness externalizes its own personality, thereby creating its world, and the world it creates As an alien world, it must now take possession of it.But to deny its existence for itself is to create reality, and through this denial and creation, self-consciousness directly occupies reality. —Or, to put it another way, self-consciousness is something and has reality only when it alienates itself; by its self-alienation it makes itself universal, and its Universality is its validity and reality.Therefore, this equality between the self and all selves is no longer the equality of legal rights as before, and self-consciousness is not directly recognized and validated just because it exists, as before; , because it has made itself conformable to the universal through the intermediary process of alienation.The spiritless universality of legal rights recognizes the same legal right to character and existence in any state of nature, but here the effective quasi-universality is developed and therefore real.
Ⅰ.Enlightenment is the alienation of natural existence
Therefore, the means by which individuals rely on to obtain objective validity and reality here is education.The true original nature and substance of the individual is that spirit which alienates its natural being.This externalization of natural existence is thus both the purpose of the individual and its specific existence; it is both the transition from substance in thought to reality and, conversely, the transition from specific individuality to essentiality.This individuality educates itself to be what it is in itself, and only because it exists in itself through this education, it has actual existence; so much is it educated, it has so much reality and power.Although the ego as a definite individual here also knows itself to be actual, its actuality after all consists entirely in the sublation of its natural self; There are some non-essential differences such as strength and weakness.But the purpose and content of the ego belong entirely to the universal substance itself, and can only be a universal.A natural particularity, which can only be impotent and unrealistic if it becomes purpose and content at all, is always vainly and ludicrously trying to reveal itself; To make the particular something actual, and actuality is directly the universal, so it falls into a self-contradiction.Therefore, if individuality is mistakenly assumed to be constituted by nature and particularity of character, then there is no individuality and character in the real world, but all individuals have the same existence as each other; like this The misunderstood individuality is purely imaginary, and it has no place and cannot survive in a world where only what is externalized by itself, and therefore only the universal, has reality. —Thus, the imaginary is only a thing like it, a shape.The German word "Look" (Art) does not have exactly the same meaning as the French word "Look" (Espece), and the French word "Espece" is "the scariest of all nicknames; because it means mediocrity, it means with the utmost contempt". ①However, in German, both "good-looking" and "good-looking" contain a sincerely good side, as if it does not mean that it is so bad, or it can be said that, in fact, it is used in German When the term is used, there is no clear sense of what is "like", what is civilized and realistic.
①Quoted from Diderot's dialogue: "Lamore's Nephew", translated by Goethe. ——Original Editor
As far as the individual is concerned, the individual enlightenment is the essential moment of the substance itself, that is to say, the enlightenment is the direct transition from the universality in thinking of the substance to the actuality, or the simple soul of the substance, And with the help of this simple soul, being-in-itself can become a recognized thing, a specific being.Therefore, the self-cultivating movement of individuality is directly its development into the universal objective essence, that is to say, its transformation into the real world.Although the real world is formed through individuality, from the perspective of self-consciousness it is a directly alienated thing, and to self-consciousness it has a definite reality.But although self-consciousness is convinced that the world is its own entity, it must at the same time control the world; its power to rule the world is due to its self-education. Evidently, self-consciousness changes itself to reality as far as its inherent strength of character and talent allows.Here, on the surface, it seems that the violence of the individual is suppressing the entity and thus destroying the entity. In fact, the violence of the individual is what the entity relies on to realize.For the strength of the individual consists in the fact that it adapts itself to substance, that is to say, it alienates itself from itself and thus makes itself an objectively existing substance.The edification of the individual, and the actuality of the individual himself, is thus the realization of the entity itself.
1.Good and evil; national power and wealth
The ego is only aware of itself as actual in so far as it is the sublated ego.The ego is therefore not the unity of its own consciousness and object; for the ego, the object is rather its negation. —Through the ego as soul, the substance thus develops and takes shape in all its moments: one of the opposites animates the other, and each opposite gives the other, by its own alienation, continuous existence, and vice versa It also obtains its own continuous existence from the alienation of the other party.At the same time, each moment, in terms of its determination, has an insurmountable value [or validity], and has a fixed reality relative to the other.Thinking then fixes this difference of them in the most general way, that is, as absolute opposites of good and evil, which are regarded as so vastly different that they can never be made the same.But this fixed existence has as its soul the direct transition to the other; the specific existence is rather the transformation of each determination into its other, and only this alienation is the essence on which the whole depends.We must now examine this movement which animates the individual moments and brings them to fruition; we shall see that alienation in turn alienates itself, and that the whole, through alienation, withdraws its entire content into its own concept.
At the outset, simple substance itself must be considered, it must be considered in the immediate organization of its specifically existing, as yet inspirited moments.What we are here to consider has the same situation as nature.Nature breaks down into many universal elements - air, water, fire, earth.Air is the unchanging, purely universal, transparent essence; water is the ever-sacrificed [or annihilated, discarded] essence; fire is their soulful unity, which is forever dissolving their opposites. , while perpetually splitting their simple unity into opposites; and earth is the solid hub of these elements, the subject of these essences and their processes, their point of departure and their destination.Likewise, the inner essence, or the simple spirit of self-conscious reality, as a unified world, resolves into universal but spiritual elements or substances (Masse) as nature resolves: The first of these is the universal, self-identical spiritual essence;
The second is the self-existing, self-sacrificing and self-giving essence that has become non-identical to itself; the third, as self-consciousness, is a subject that has immediately the power of fire in itself.In the first case it becomes aware of itself as being-in-itself, in the second it sacrifices the universal and becomes being-for-itself.But the spirit itself is the being-in-itself and for-itself of the whole which, on the one hand, splits itself into a persistent entity and a self-sacrificing entity, and at the same time reclaims both entities in its own unity. In the body, its unity is both the bursting flame that consumes the substance, and the constant form of the substance. — Here we see that these essences correspond to the community [community] and the family in the ethical world, but do not have the spirit of their own; on the contrary, if fate is foreign to this spirit Strange things, then here self-consciousness is and knows itself to be the actual force of these essences.
These links must be examined.We have to consider them as they first appear in pure consciousness as thought or being-in-itself essences, and as they appear in actual consciousness as objective essences. —In this form of simplicity, the first essence, the self-equal, immediate, continuous and unchanging essence of all consciousness, is the good, the independent spiritual force existing in itself, and for itself The activity of consciousness here is only incidental.
On the contrary, the other essence, since it sacrifices itself and makes the individuals in it conscious of their own individuality, is the passive spiritual essence or the universal, the essence of nothingness, evil. —This absolute disintegration of essence (phenomenon as its moment) is itself permanent.If the first essence is the basis, point of departure and development of the individual, and here the individual is purely universal, then, on the contrary, the second essence is on the one hand self-sacrificing existence for others, on the other hand precisely because The reason for this is again the constant return movement of individuals back into themselves as individual persons and their ever-changing process of becoming towards being-for-itself.
But these simple thoughts of good and evil are equally immediately alienated from themselves;
They all become real, and they all appear as objective moments in real consciousness.
In this sense, the first essence is state power, and the other essence is wealth. —The power of the state, though simple substance, is equally the universal (or common) work—the absolute thing itself, the thing itself which makes individuals aware of their essence, is here fully expressed, and their individuality In the end it is only the consciousness of their universality;—the power of the state is likewise a work and a simple result, a simple result because the result is the result of the action of all individuals, but this fact has already Disappeared from this result; it remained only the absolute basis and continuation of all their actions. —This single, pure substance in their life, being thus determined as a constant self-identity, has the quality of being, and is therefore only a being for others.It [single entity] is therefore immediately and in itself its own counterpart: wealth.Although wealth is a passive or nihilistic thing, it is also the essence of the universal spirit. It is continuously formed by all people's actions and labors, and it disappears again because of all people's enjoyment or consumption.In the enjoyment of wealth, individuality becomes for itself or individual, but this enjoyment itself is a result of universal action, and in turn, is the cause of universal action and everyone's enjoyment.The actual has exactly the spiritual meaning that it is immediately universal.It is true that every individual thinks that in the enjoyment of wealth he acts selfishly; for it is in wealth that man becomes conscious of himself for himself, and thus considers wealth not spiritual.Yet even from the outside it is evident that when one enjoys himself, he contributes to the enjoyment of all, that when one labors, he labors for himself as well as for all, and all They all work for him.Therefore, a person's existence for itself is universal, and selfishness is only an imaginary thing; this kind of imagination cannot really realize what one imagines, that is to say, it cannot truly To do something that benefits oneself only and does not promote the welfare of all.
2.The Judgment of Self-Consciousness: Nobility Consciousness and Base Consciousness
Self-consciousness then recognizes its own substance, content and purpose in these two psychic forces; Power sees its being-for-itself. ——
But self-consciousness, as spirit, is at the same time a negative unity which negatively unites the separateness of individuality and universality, or reality and self.Both dominion and wealth are therefore regarded by the individual as objects that exist ready-made for him, that is to say, he knows that he has complete freedom with respect to these objects, that he can choose between them, and even Neither one is selected.As this free and pure consciousness, the individual sees the essence as something that exists only for him [the individual].He then takes essence to be essence within himself. —In this pure consciousness the moment of substance is for him [the individual] not state power and wealth, but thoughts of good and evil. — But furthermore, self-consciousness is the relation of the individual's pure consciousness to the individual's actual consciousness, the thought-thing to the objective essence; it is therefore fundamentally a judgment. —It is true that with regard to the two aspects of the essence of reality, which is good and which is evil, this is already shown by their immediate determination; state power is good, wealth is evil.However, this preliminary judgment cannot be regarded as a spiritual judgment; for in this judgment one aspect is determined only as being or positive in itself, and the other only as being or negative in itself. .However, as spiritual essences, each of them is the penetration of both sides, so the above two determinations cannot fully express their nature; self-consciousness must therefore be related to each in this double way; only in this way can their character as self-alienated determinations emerge.
Self-consciousness now judges good and evil in this way: whatever object it finds itself in, it considers good and in itself, and whatever it finds its own opposite in, it considers Good is its identity (Gleichheit) with objective reality, evil its non-identity (Ungleichheit) with objective reality.At the same time, whatever is good or bad to it is itself good or bad in itself; for it is in it that "is" in itself and "is to it," that is, being in itself. The two moments of its existence and its being are the same thing, that is to say, it is the actual spirit of objective essences, and judgment is the manifestation in these objective essences of the power of the spirit, because it is its power that causes They are as they are at ease.The criterion of the reality of good and evil is not whether the objective essence itself is immediately the same or not, that is, whether they are abstract being-in-itself or abstract being-for-itself, but whether the spirit is to them What kind of relationship do they hold, that is, in whether they are identical or not identical with the spirit.Since these objective essences are first posited as [spiritual] objects, and then become self-existing through the spirit, when the spirit comes into relation to them, the relationship of the spirit to them is at the same time their own return, so Only by this return do they acquire the existence of the real spirit; and at the same time, their spirit (essence) also emerges.But just as their first immediate determination differs from the spirit in relation to them, so the third determination, their inherent spirit, differs from their second determination. —In the first place, their second being-in-itself, which arises from the relation of spirit to them, must already be quite different from the immediate being-in-itself; , turning it into something else.
In this way, the consciousness of being-for-itself now finds that state power is its simple essence and being in general, but not its natural individuality, its being-in-itself, but not its being-for-itself. , it finds rather that under the power of the state its action, as an individual action, has been rejected, repressed, and compelled to become obedience.The individual then returns to himself under the oppression of this power; the power of the state is already for it an oppressive essence, something bad, evil; for power is no longer identical with individuality but quite different. something. —On the contrary, wealth is the good, the good; it provides universal enjoyment, it sacrifices itself, it makes all men conscious of their self.It is in itself the universal good, and if in any case it does not accomplish a single good, does not satisfy every need, then this is a mere accident without detracting from its essence; its universal necessity The essence of this is: to distribute oneself to all individuals, to be a giver of a thousand hands.
These two judgments produce a new content in the thoughts of good and of evil, just the opposite of what they originally had for us. — But self-consciousness is not yet fully related to its own object, that is to say, it is only related to its object from the point of view or scale of being-for-itself.However, consciousness is also the essence existing in itself, and it must also take this aspect as a related criterion. Only in this way can the judgment of spirituality be considered complete.State power, in this respect, expresses the essence of self-consciousness; it is partly static law, partly instructions and commands (Regierungund Be Bfehl) which regulate individual processes of general action; The other [part] is the action by which the entity inspires and sustains itself and all individuals.Thus the individual finds his own origin and essence expressed, organized and justified in the power of the state. —In the enjoyment of property, on the other hand, the individual does not realize his universal essence; The non-identity of the self with its own essence. —Thus, the concepts of good and evil now acquire a content of the opposite nature to what they had before.
These two ways of judging each have their own unity and non-unity.Under the judgment of the first method, the consciousness believes that the state power is not identical with itself, and the enjoyment of wealth is identical with itself; but under the judgment of the second method, the former is identified as the same with the consciousness, and the latter is identified with the consciousness Not one.Now there are two identifications of identity and two identifications of non-identity, two opposite relations to the essence of the two realities (power and wealth) mentioned above. —We must judge these two different judgments themselves, and in judging we must apply the standard or measure previously established.According to the scale established above, the conscious relationship that judges or recognizes identity is good, and the conscious relationship that recognizes non-identity is evil; as two different ideologies.Because consciousness adopts different ways to deal with the essence of reality, it also has different regulations, either good or bad.But whether it is good or bad does not depend on its principle of being-for-itself or pure being-in-itself, because both are equally important moments for it.A double judgment of the kind considered above, which regards the two principles [for-itself and in-itself] as separate, contains only two abstract judgments.As for real consciousness, it contains both principles in one; and if real consciousness also differs in form, the difference arises entirely from its essence, that is to say, from its own [difference] with the real. relation. ①
① This new dialectical development will lead to two kinds of self-consciousness: one is judged according to its existence in itself, and the other is judged according to its existence for itself.The characteristic of the former is that it is very compatible with the spiritual reality of power and wealth, and thus recognizes the social order, which is called noble consciousness; the characteristic of the latter is that it is not compatible with the spiritual world, so it resists both power and wealth, which is called humble consciousness.Hegel's method always individuates the two abstract opposites, bringing them together, making them two self-ideologies.The ideology of master and slave in the first volume was developed in this way. - translator
There are two modes of this relation which are qualitatively opposite; in the one mode, it treats both state power and wealth as one and the same [with oneself], in the other mode it treats Both are treated as something different [with itself]. —The consciousness that the national power and wealth are identical with oneself is a noble consciousness.Noble consciousness sees its own identity in public power: it considers this power to be its own simple essence and its concrete realization, and to this essence it is not only inwardly loyal but actually driven. ,obedience.In the same way it sees its own identity in public wealth, because it is wealth that makes it aware of another essential aspect of itself, being-for-itself; and therefore it also sees wealth as being related to itself. The essential thing, and regards the kind of wealth that one enjoys its benefits as a giver, and is sincerely grateful.
Conversely, the consciousness that discovers another relationship and that the two essential natures of state power and wealth are not identical with itself is a humble consciousness.The humble consciousness regards the ruling power of the country as a chain that oppresses and binds its own existence, so it hates the ruler. It usually just acts in the opposite direction and is ready to break out of rebellion at any time. ——
The base consciousness enjoys its own existence-for-itself by means of wealth, but it also sees wealth as something other than itself, that is, because it considers itself from the Self is not one.Since riches only make it aware of its individuality and the mutability of enjoyment (Ver Bganglichkeit) that it both loves and despises riches, it thinks that it Relationships with the rich have also faded. ①
① Noble consciousness and base consciousness will constitute the poles of what Hegel calls the dialectical development, and base consciousness will be the truth of the noble consciousness, just as the slave was the truth of the master. - translator
What these two relations now express are only judgments, which determine what the two essences [state power and wealth] as objects of consciousness are to consciousness, but have not yet determined what they are in and for themselves.The reflection (relationship) presented in the judgment is, on the one hand, only for us [phenomenologists] an affirmation of the determination of the one and the other, and is therefore actually a negation of both. , so this reflection is not yet the reflection of consciousness itself on them.On the other hand, they are only immediate essences, which are neither formed nor their self-consciousness; that which is conscious of their existence is not yet their life-principle;
They are all objects, and the object itself is not yet the subject.Because of this separation, the totality of spiritual judgments is also separate, belonging to the two consciousnesses each under a one-sided determination. —Alienation originally had two separate aspects: on the one hand, the self-existence of pure consciousness, that is, specific ideas of good and evil, and, on the other hand, their specific existence, namely, state power and wealth; Elevate the irrelevance of these two aspects to the interrelationship of the two aspects, to a judgment. Similarly, now, this external correlation must be further elevated to an internal unity, or in other words, as a correlation in thinking, it must also be elevated to an internal unity. It must rise to reality, and the spirit of the two types of judgment must also be manifested.To realize this, as long as the judgment develops into an inference, and develops into an intermediary movement, so that the necessary connection and the middle term of the two aspects of the judgment can be revealed in this intermediary movement.
3.Services and Advice Dienstund Rat
Thus, in judging, the noble consciousness finds itself in relation to the state power in this way: the state power has indeed not yet become an ego [or subject], but merely the universal substance, but the noble consciousness is aware of this universal It is its own essence, seeing it as purpose and absolute content.Noble Consciousness, having entered into a positive relation to the universal substance, and treating it positively, treats its proper purpose, its particular content, its specific existence negatively, and makes them disappear.Noble Consciousness is Heroism us des Dien Bstes — it is the virtue which sacrifices the particular being to the universal so that the universal acquires a particular being — it is a personality which renounces Its possession and enjoyment of itself, its behavior and its actuality are in the interest of the existing power (Vorhandene Macht).
Through this movement, the universal becomes united in general with the particular being, just as the consciousness of the particular being educates itself, forms itself into essentiality through this alienation.The consciousness of a given being alienates itself in service, and what it alienates is its consciousness immersed in a given being; but that being which is alienated from itself is being-in-itself; it thus acquires its respect for oneself and others. ——However, state power, originally only the thought universal, existed in itself, has now also become the existing universal through this movement, and has become actual power.It is real power only in real obedience, and it acquires this real obedience only through self-consciousness judging that [this power] is the essence, and because self-consciousness freely acts Self-sacrifice.This act of combining essence with ego (or self-consciousness) produces a double reality: it makes self-consciousness itself a real reality, and state power a real valid thing.
But through this alienation the state power is not yet a self-consciousness that knows itself to be a state power; what is valid is only its laws or its own being; it has no particular will; for the self-consciousness of service has not yet It externalizes its pure self, thereby imbuing state power with spirit, and animating it only by its [own] existence; what it sacrifices to state power is only its specific existence and not its own existence. —The value of such self-consciousness lies in its conformity to essence, and its recognition is due to its self-existence.The other [self-consciousnesses] find in it their essence and not their being-for-itself active,—they find in it their thinking or pure consciousness, not their individuality, fulfilled.Therefore, this sense of self is valid and honored in their minds.Such self-awareness is a proud vassal, and the activities of the vassal are always for the benefit of the state power, but the state power is not the sovereign's personal will, but the essential will, and the importance of the vassal is only in that he obtains it in this way. Among the honors of God, that is to say, only that he expresses the general opinion in essence, and not that he expresses individuality with gratitude, since he does not help individuality [prince] into being-for-itself.The individual will of state power has not yet been formed at this time. If this self-awareness is related to individual will, then his language has the nature of suggestions after all, and it is a suggestion made by him for the general interest. Recommendations are as yet in a state of involuntary incapacity to adjudicate among different opinions concerning the general welfare.It is not yet a government (Regierung), and therefore not really a real state power. —The will-for-itself, the will not yet sacrificed as will, is the double-minded spirit immanent in every social order, which, in spite of its rhetoric about the general good, retains its own particularity at heart. interests, and tends to treat language of general welfare as a substitute for action in the pursuit of general welfare.In service there is always a sacrifice, sometimes even of life, of the particular being, and so the sacrifice in service is indeed very complete; A particular kind of being-for-itself which lasts for a while gives an ambiguous and dubious character to the proposals for the general welfare, and which in fact always preserves it outside the power of the state. own opinions and special interests.Therefore, it is not yet consistent with the power of the state, it is not yet free from the stipulations of the base consciousness, and it is always in a state of rebellion.
The contradiction in which Being-for-itself must be sublated is a formal contradiction: Being-for-itself and the universality of state power are inconsistent and opposed to each other.But this form of contradiction at the same time manifests itself in another form, namely, that the alienation which a given being accomplishes in death is itself an alienation of being, an alienation which does not return to consciousness. ,—for consciousness is not something free from externalization, in itself and for itself, rather it is passing into its irreconcilable opposite.Thus the true sacrifice of being-for-itself is as complete as the sacrifice of life, but in this alienation it remains itself; by this alienation it actually becomes what it is in itself, becomes it The unity of self and its opposite.As the hidden inner spirit, the essential self (or self-consciousness) emerges and is itself alienated, state power simultaneously rises to its own self (or subject); Deeds, actions of the noble mind, and advice based on its insights, will continue to be hazy things, with special purpose and personal selfishness at their core.
Ⅱ.Language is the reality of alienation or domestication
But this alienation only occurs in language, and the language that appears here has its own unique meaning. ——
In the ethical world language expresses laws and commands, in the real world it appears only as advice, in both worlds language has essence as its content, and language itself is the form of essence.But now language has its own form as its content and is valid as language; the power to realize what must be realized is in speaking, in speaking itself.For language is the definite being of the pure ego itself; in language the self-conscious individuality which exists for itself acquires definite existence as individuality, and thus this individuality is being-for-him.I (Ich), being such a pure I, is not something that exists there except in language; It can withdraw from it again; it has withdrawn from its action, and from its physiognomy, in order to return to itself, so that such an incomplete specific being is only a kind of it. There is both too much and too little soulless stuff in it. ① But language contains the pure me, and only language expresses me and expresses myself.This specific being of the ego, as specific being, is an objectivity which itself has my true nature.The ego is both this particular I and at the same time the universal I; its appearance is immediately the externalization and disappearance of the particular I, and at the same time the preservation and persistence of the universal I.我，它既然表述它自己，它就是作为我而被听到、被领会了的；它是一种传染，通过这种传染它就直接过渡到与那些认识到有我之存在的人归于统一，成为普遍的自我意识。 ——当着它被别人听到、领会了的时候，它的特定存在本身就直接沉寂无声了；
它的这种他在（Anderssein）就被收回于其自身了；而且它的特定存在，作为被自我意识到了的现在（jetzt），恰恰是这样的：当它存在在那里时，不是存在在那里，而当它消逝了时，则因为这个消逝而是存在在那里。因此，这个消逝本身直接就是它的持存；它是它自己对它自身的知识，而它所自知的自身则是已直接过渡为别的自我、被别人听到了领会了的普遍的我。
①关于我的这种表现，可参看本书上卷206页。 - translator
精神所以在这里获得这种现实，乃是因为它作为统一体所包含的各端项也都直接具有它们即是各自的现实这一规定。它们的统一体是分裂为严格的两个方面的，每个方面都是对方的现实对象，都是被排除于对方之外的对象。因此，统一体是作为一个中项出现的，它被排除于分离的两方面的现实之外，不同于它们的现实；它本身因而具有一种现实的、与它所包含的两方面不同的对象性，它本身是为它们的，即是说，对它们而言它是一种存在在那里的东西。精神实体只由于它能把下述这样的意识当作它的两个方面才作为精神实体而取得实际存在（Existenz）：这些意识既知道这种纯粹的自我是直接有效准的现实，又从而直接知道它们自己只有通过这种异化的中介才是这样的东西。由于前者，诸环节才被纯化为知道其自身的范畴，并且从而纯化到成为精神的环节；由于后者，精神才进入特定存在成为精神性的东西。——这样，精神就是中项，它以那两个端项为前提条件，并从它们的特定存在中产生出来，——不过它又是出现于两端项之间的精神整体，它将自己分裂为两个端项，而每一个端项都因与整体发生这样的接触才产生出其自己的原则。——两个端项自在地就已经是被扬弃和被分解了的，这一事实于是产生出它们的统一；而它们的统一乃是结合两者、交换两者的规定，并且确切地说乃是在每一个端项中把两者结合起来的那种运动。这种中介运动，于是把每一个端项的概念置入于该端项的现实中，予以现实化，也就是说，它把每一个端项的自在变成为该端项的精神。
国家权力和高贵意识这两个端项都被后一端项分裂了，其结果，国家权力的两个分裂而是被人遵从的抽象普遍，和自为存在着的、其本身却还没有隶属于这抽象普遍的那种意志；——高贵意识的两个分裂而是扬弃了个体存在以后所表现的服从或者说自尊和荣誉的自在存在，和尚未扬弃掉的、纯粹的自为存在或者说始终还在幕后潜伏着的那种意志。两个端项纯化出来的两个环节，因此也可以说是语言的两个环节，一个是叫做公共福利的那种抽象普遍，另一个是为了服务已舍弃其自己而沉浸于各种特定存在中的意识的那种纯粹自我。在概念中，两者乃是同一个东西，因为纯粹的自我正就是抽象的普遍；因此它们的统一性就被设定为它们的中项。但是，自我首先只在意识端项中才是现实的，——而自在则在国家权力端项中才是现实的；意识的缺点在于，它不仅要国家权力作为荣誉过渡到它这里来，而且要国家权力实际上过渡到它这里来，——国家权力的缺点在于，它不仅要意识把它当作所谓公共福利来遵从，而且要意识把它当作意志来遵从，换言之，它的缺点在于它是具有决定作用的自我〔或主体〕。从概念上说，两者是统一的，因为国家权力尚在概念之中，而意识已把自己纯化为概念；而概念的这种统一性，在以语言为其单一特定存在、为其中项的中介运动中达到了现实。——不过这种统一性的两个端项还不是两个作为自我而出现的自我；因为国家权力是首先通过精神的作用才成为自我〔或主体〕的。因此这种语言还不是精神，如果精神是指那具有完全的自知并能将自己充分表现出来的东西的话。
1.阿谀
高贵意识，由于它是自我这个端项，它就成了关系双方借以各自形成为一个有灵魂的整体的语言之所自出的那种东西。——不声不响的服务的英雄主义变成了阿谀的英雄主义。服务的这种非缄默的有语言的反思，构成着精神性的、自身分裂着的中项，它不仅使它自己这一端项返回于自身，而且使普遍势力（allgemeineGewalt）那一端项也返回于它的这个自身，它并且使首先只是自在存在的普遍势力变成自为自在，使之取得自我意识的个别性。通过这个过程，国家权力所内含的精神就出现了，这是一个威权无限的君主；——其所以是无限的，是因为阿谀的语言已把这种权力抬高，使之达到了纯粹的普遍性；——这个环节，作为已纯化为精神的特定存在亦即语言的产物，乃是一种纯粹的自身同一性；——其所以是一个君主，是因为语言同样地把个别性抬高到了顶点，就单纯的精神的统一性的这一方面来看，高贵意识所外化所舍弃的环节，是它的思维的纯粹自在，或它的自我本身。更确切地说，阿谀的语言已通过下面的办法把个别性（否则个别性只是一种意想的东西）抬高到它作为特定存在物的最纯粹的地步：即，它给予了君主以自己的姓名①，因为只有在姓名中，个别的人与一切其他人的区别才不是意想的、以为的，而是由一切人所实际造成的；有了姓名，一个人就不复只在他自己的意识中觉得是一个纯粹的个别人，而且在一切人的意识中也算得上是一个纯粹的个别人了。于是，由于姓名的缘故，君主就完成了一个从一切人那里分离出来的、排除出来的孤家寡人；在姓名中它是一个原子，原子是不能将其本质向别人作任何传达的，是没有任何东西与它相等的。——因此，这个姓名乃是自身反映，或者说，是普遍权力在其自己本身内所有的现实；普遍权力因这姓名而是君主。反过来，君主这个特殊的个别人之所以知道自己这个特殊的个别人即是普遍权力，②乃是因为贵族们不仅乐愿为国家权力服务效劳，而且侍立于王座周围充当他的仪仗，并且，因为他们永远向高踞宝座的人说，他是一位什么人物。
①如一些法国诗所歌颂的"路易十四"。 - translator
②"朕即国家"（"LEtateestMoi．"）。 - translator
这样，他们的赞美语言就成了使两个端项在国家权力本身中彼此结合为一的那种精神；这种语言使抽象权力返回自身，并且给它带来另一个端项的环节，有自己意志的和有决定作用的自为存在，以及由此而自我意识了的客观存在；或者说，这个个别的现实的自我意识由于这样就确信不疑地知道自己即是至高权力：而这个权力乃是这样一种自我的中心点：诸多分散的自我中心点都于外化了或舍弃了它们对其自己的内在确信之后集结到它这里来。——但是既然国家权力的这种固有精神之所以能取得它的现实性并得以维持不殆，全在于它牺牲了高贵意识的行动和思维，那么国家权力就是自身异化了的独立性；高贵意识，亦即自为存在那一端项，收回了现实的普遍性这一端项，以取代它所外化出去的思维的普遍性；国家权力就过渡到了高贵意识。国家权力只有在高贵意识那里才真正地行动起来；在高贵意识的自为存在中，国家权力就不再象它作为抽象的自在存在那个端项时那样只是一种惰性的本质了。——就其自在看来，所谓返回于自身的国家权力，或变为精神的国家权力，不是什么别的，只不过意味着它已变成自我意识环节，也就是说，它之仍然为一国家权力只是作为已被扬弃了的。因此，它现在是这样的一种本质：其精神在于被牺牲和被消耗；换句话说，它现在是作为财富而存在着。——国家权力按其概念来说永远要变为财富，相对于财富而言，它固然始终还保持其为一种现实，但这种现实，其概念正是这个转化运动，正在于通过权力之所赖以成为权力的那种尊敬和服务而向它的反面亦即向权力的外化过渡。因此就其自为看来，国家权力的意志亦即独特的自我通过它对高贵意识的抛弃，已变成自身外化着的普遍性，变成一种屈服于任何更强有力的意志之前的、完全的个别性和偶然性；这个自我所继续保有的那种普遍认识的和不可中介的独立性，只是空的姓名。
所以，如果说高贵意识曾把自己规定为一种同普遍权力保有一致关系的东西，那么它的真实本性却毋宁在于当它为普遍权力服务时，也保留它自己的自为存在，而当它真正舍弃它自己的人格时，也实际上扬弃和摧毁着普遍实体。它的精神是一种完全不一致的态度或关系：一方面，在它享受它的荣誉的同时，它保留着它自己的意志，另一方面，在放弃它自己的意志的同时，第一，异化它自己的内在本性，使它自己同自己达到最大的不一致，第二，制服和占有普遍实体，造成普遍实体同它自己的完全不一致。——显而易见，这样一来，它这种意识赖以在判断中有别于所谓卑贱意识的那个规定性，就消逝了，而且因此卑贱意识也跟着消逝了。卑贱意识的目的就在于使普遍权力受制于自为存在，现在这个目的已经达到。
这样，通过普遍权力而丰富了自己之后，自我意识就出现而为普遍的恩惠（all gemeine Wohltat），或者从另一方面来说，普遍权力就成了其本身又重新是意识的对象的那种财富。因为，财富对于意识来说固然是一种已经屈从于意识的普遍物，但这普遍物通过这第一个扬弃还并没绝对返回于自身。——自我还没有以作为自我的自己本身为对象，而只以扬弃了的普遍本质为对象。但是由于这对象刚才形成为对象，所以在这里意识对对象的关系首先是直接的关系，也就是说，意识还没有表示出它自己与对象的不一致性；它是这样一种高贵意识：它从已经变成非本质的普遍物那里获得它的自为存在，因而承认对象〔财富〕并对恩惠施与者知所感激。
财富在其本身已经就含有自为存在的环节。财富不是国家权力的无自我的普遍物，或者说，不是精神的无机而素朴的自然；就国家权力之依赖意志来对抗那企图占有和享受其自己的那种〔个别〕意志以求自我保持这一点而言，财富毋宁就是国家权力。但是，财富既然只具有本质的形式，那么这种不是自在存在却倒又是被扬弃了的自在存在的片面的自为存在，就是个体在自己的享受中所实现的无本质的自身返回。因此，财富本身还需要取得生命；而它取得生命的自身返回运动意味着，它这单纯的自为存在变成自在而又自为的存在，它这被扬弃了的本质变成本质；这样，它就在其本身之中具有它自己的精神了。——因为这种运动的形式我们在上面已经作过分析，所以在这里再对它的内容加以规定，也就可以了。
高贵意识在这里因而与那一般地作为本质的对象根本没发生关系；那对高贵意识说来是一种外来物或对象的，毋宁就是自为存在本身。高贵意识发现它自己的自我是在它以外现成存在着的异化了的自我，是一种对象性的坚固的现实，是它必须从某一别的坚固的自为存在那里接受过来的东西。它的对象是自为存在，因此是属于它的东西；但属于它的东西既然是对象，也就同时直接是一种不属于它的、外来的异己的现实，这种异己的现实有其自己的自为存在，有其自己的意志，这即是说，它眼见它的自我受着一个异己的意志力量的支配，它能不能获得它的自我全取决于这个异己的意志愿不愿意。
自我意识能够摆脱任何个别的方面，因此，它即使跟某一个方面发生关联，也仍然能被承认为并自在地称得上是自为存在着的东西（本质）。不过在这里，它从它的最固有的最纯粹的现实或它的"我"（Ich）这一方面来看，它发现自己在它自己之外，受制于一别的自我意识，它发现它的人格本身受制于一别人的偶然的人格，取决于某一时刻的、某一任意决定的、或某一最不相干的环境的偶然性。——在法权状态中，处于对象性本质的势力支配之下的那个方面，乃是一种可以予以摆脱的、偶然的内容，至于自我，就其本身而言，是不受客观势力的影响的，相反，自我到不如说是得到承认了的。不过在这里，自我看出它对自己所怀抱的确信作为确定性来说是最没有本质的东西，看出它的纯粹人格是完全没有人格的东西。因此它的感激精神既是出于这种最沉重的背离抛弃的情感，又是出于最深刻的激怒叛逆的心理。由于纯粹的我见到自己在它自己以外，并且是支离破碎的，于是在这个支离破碎中，一切具有连续性和普遍性的东西，一切称为规律、善良和公正的东西同时就都归于瓦解崩溃；一切一致的同一的东西都已解体，因为，当前现在的是最纯粹的不一致，绝对的本质是绝对的非本质，自为存在是自外存在（Aussersichsein）；纯粹的我本身已绝对分裂。
因此，这种意识即使从财富那里取回了自为存在的对象性并且扬弃了这种对象性，它却不仅仍象前面的〔自身〕返回那样在概念上没有达到完成，而且它本身也并不感到满意；
在这个返回中，自我既然感觉它自己是一种对象性的东西，那么在纯粹自我本身之中就设定了直接矛盾。但是作为自我，这种意识同时又高居于这个矛盾之上，成为绝对的伸缩性，而既是伸缩性，它就重新扬弃这个自我之被扬弃，重新抛弃它的自为存在之变为一种异己物这一被抛弃，它就反抗它自己本身之这样被接受，而且在被接受的过程本身之中是自为的。 ①
①黑格尔在这里描述并将继续分析的这种精神分裂的现象，是以狄德罗所著经歌德译成德文的小说《拉摩的侄儿》为背景的。在这种精神看来，社会的一切固有价值，特别是与卑贱意识相对立的高贵意识所视为有价值的东西，统统崩溃了。可以说是对法国大革命前的精神状态的写照。 - translator
2.表示分裂的语言
这样一种意识、其行为态度既然含着这种绝对分裂性，于是它作为高贵意识所赖以有别于卑贱意识的那种区别就从它的精神中消逝，而两种意识就是同一种意识了。——但嘉惠于人的财富所体现的精神，仍然可以有所区别于那接受施惠的意识所表现的精神，并且在这里应该对这种区别加以特别考察。——财富所体现的精神，本来是无本质的自为存在，是被抛弃了、被分配给人的东西；
但通过它之被分配给人，现在变成了自在存在；由于它已完成了自我牺牲的使命，它就扬弃了它那只为自己享受的个别性；而既然它的个别性已被扬弃，它就是普遍性或本质。 ——
它所分配出去的，它所给予别人的，乃是它的自为存在。但当它把自己给予出去的时候它并不是作为一种无自我的自然，一种随便把自己牺牲了的生活条件，而是作为一种具有自我意识的、为自己而保持自己的本质；它不是被那接受它的意识视为自在的消逝物的那种无机的原素权力，而是一种高居于自我〔或个人〕之上的权力；高居于自我之上的权力，一方面知道自己是独立而有意志的，同时又知道它所施予出去的乃是属于一别人的自我。——财富于是使享受它的主顾也从它这里得到被抛弃之感；不过在这里出现的不是激怒叛逆心理，而是傲慢放肆态度。因为一方面它和它的主顾都知道自为存在是一种偶发的事物，而另一方面它自己又即是这种偶发性，人格是处于它这偶发性的势力支配之下的。财富以为自己给人一顿饱餐就赢得了一个异己的自我（Ichselbst），从而就使这个异己的自我的最内在的本质虚心下气俯首贴耳，于是产生出傲慢放肆的态度；当它这样傲慢放肆的时候，它忽略了这个异己的自我的内心激怒反抗，它忽略了他对一切现存关系的彻底否定；这种彻底否定是一种纯粹崩溃，纯粹分裂，在这种纯粹分裂中既然自为存在的自身同一性或自身一致性已经成为绝对不一致的，那么一切等同一致的，一切持存不变的东西就统统归于分裂瓦解；因此这种纯粹分裂也就首先把一般人对施予者的观感和看法破坏了。财富所直接面临的是这样一种最内心的空虚，它感觉在这个无底深渊中一切依据一切实体都消逝得荡然无存，它看到在这个无底深渊中所唯一仅有的只是一种卑鄙下流的事物，一种喜笑怒骂的游戏，一种随心所欲的发作。它的精神只落得是完全无本质的意见，是精神丧失后遗留下来的躯壳。
自我意识当初在对待国家权力时有它自己的语言，换句话说，精神当初曾出现于自我意识与国家权力这两个端项之间成为一个现实的中项，同样，自我意识现在在对待财富时也有它自己的语言，而且更进一步，它在对待财富的时候是由它的激怒出来发言。但使得财富意识到它的本质性并从而使自己制服财富的那种语言，也同样是阿谀的语言，不过，那是不高贵的阿谀语言；——因为它把它明明知道是可以随便舍弃的、不是自在地存在着的本质当成本质来说。但是阿谀的语言，象前面提到过的那样，还是一种带有片面性的精神的语言。因为，那通过服务的教化而被纯化为纯粹存在的自我，和那统辖此自我的权力的自在存在，固然都是这种尚属片面的精神的环节；但简单自我和自在存在，亦即前者纯粹的自我和后者纯粹的本质或思维，这两个环节在其中即是同一个东西的那个纯粹概念，或者说，这两个彼此交互作用着的方面的那个统一性，还并没有为这种语言所意识到；对这种语言的意识说来，对象还只是与自我〔主体〕相对立的自在存在，换句话说，对象还并不同时即是它自己的自我本身。——但表示分裂性的语言乃是表示这整个教化世界最完全的语言，乃是这整个教化世界的真的现实存在着的精神。产生了想抛弃其所遭受的被抛弃状态的反抗心理的这种自我意识，直接是绝对分裂中的绝对自身同一，是纯粹自我意识与其自己的纯粹中介。它是同一判断的同一性，在同一判断中同一个人格既是主词又是宾词。但是，这种同一判断同时又是无限判断；因为，这个人格已绝对分而为二（entzweit），主词和宾词是绝对互不相干的存在物，彼此各不相涉，没有必然统一性，甚至主词和宾词各是其自己的一个独立人格的势力。自为存在是以它自己的自为存在为对象，它这作为对象的自为存在是一种绝对的他物（对方）而同时又直接是自己本身，——自己本身就是一个他物，并不是说这个他物另有一个别的什么内容，相反，其内容就是这同一个自我，只不过这个自我是以绝对对立和完全独特的存在的形式出现的而已。——因此，这个现实的教化世界在这里表现出来的精神，已经是对它自己的真理性和概念有所意识了的精神。
对其自己的概念有所意识了的精神，就是现实和思想两者的绝对而又普遍的颠倒和异化；它就是纯粹的教化。人们在这种纯粹教化世界里所体验到的是，无论权力和财富的现实本质，或者它们的规定概念善与恶，或者，善的意识和恶的意识、高贵意识与卑贱意识，统统没有真理性；毋宁是，所有这些环节都互相颠倒，每一环节都是它自己的对方。 ——
普遍的权力，它由于通过个体性原则取得了自己的精神性，它就是实体，而它虽是实体，当它接受自己所具有的自我〔主体〕时，它是只把这个自我〔主体〕当作它的空名字看待的，而且它虽是现实的权力，却勿宁是毫无力量的、必须自我牺牲的本质；——但是这种被牺牲了的、无自我〔无主体〕的本质，换句话说，这种变成了事物的自我，事实上反倒是本质向其自己本身的返回；它是自为存在着的自为存在，是精神的特定存在。——同样，属于这些本质的思想，善的思想和恶的思想，他都在这个运动中颠倒了，被规定为好的成了坏的，被规定为坏的成了好的。这些环节的意识，即人们称之为高贵意识和卑贱意识的，真正说来也同样都变成它们这些规定的应有含义的反面，高贵的意识变成卑贱的和被鄙弃的意识，反之，被鄙弃的和卑贱的意识变成高贵的，变成最有教化的、自由的自我意识。——从形式方面看，一切事物，就其外在而言，也都是它们自为的内在之反面；而且反过来，它们内在地自以为是某种东西，实际上并不是那种东西而是不同于它们所愿望的某种别的东西；自为存在倒反是自身丧失，而自身异化倒反是自我保全。——因此在这里出现的情况是这样：所有的环节彼此之间都在进行着普遍的公平对待，每一环节都是一方面就其本身实行自身异化，另一方面又把自己注入于它的对方使对方也颠倒为其自己的对方。——但是真正的〔客观的〕精神正就是绝对的分裂环节的这种统一性，确切地说，真正的精神正是通过这些无自身的端项以之为中项的那种自由的现实才达到客观存在的。真正精神的客观存在就是普遍的述说和分裂性论断，在这种述说和论断面前，一切算得上是真实本质和可以当成整体的现实成分的那些环节，都陷于瓦解，而且，它们甚至跟自己也玩弄同样的手法，从而使它们本身也陷于瓦解。因此这种论断和述说是真实的和不受任何控制的东西，而又是统摄一切的东西；它们是这种现实世界里唯一真正重要的东西。在它们〔述说和论断〕之中，这世界的每一部分都感到自己的精神得到了表达，或者说，都感到自己被在论断时也涉及了精神，在被述说时所述说的确是它所是的东西。——诚实的意识把每一个环节都当成一个常住不变的本质，所以它是没有受过教化的无思想的意识，它不知道它也同样在做着颠倒了的反面的事情。但分裂意识则是颠倒的意识，而且这颠倒是绝对的颠倒；
在分裂意识那里占统治地位的是概念，概念把那些在诚实意识看来相距很远毫不相干的思想都联系到一起，所以分裂意识的语言是富于精神的，机智的。
3.教化的虚假性
因此，精神所述说的有关它自己本身的那种话语，其内容，是一切概念和一切实在的颠倒，是对它自己和对于别人的普遍欺骗，而正因为内容是普遍的欺骗，所以述说这种自欺欺人的谎言骗语时那种恬不知耻，乃是最大的真理，这种话语就是下述的音乐家所说的狂言呓语，这位音乐家，①"他曾把三十种各式各样风格的歌曲，意大利的，法兰西的，悲剧的，喜剧的，都杂拌在一起，混合起来；他忽而使用一种深沉的低音，一直低沉到鬼神难辨，忽而又捏住嗓子以一种尖锐的假音怪叫得惊天动地，忽而狂暴，忽而安祥，忽而装腔作势，忽而喜笑怒骂。"——对于一位沉静的意识、即对于那真心诚意地以声音的谐和亦即以韵调的纯一为真与善的旋律的那种意识看来，这样的话语简直是"明智和愚蠢的一种狂诞的混杂，是既高雅又庸俗、既有正确思想又有错误观念、既是完全情感错乱和丑恶猥亵，而又是极其光明磊落和真诚坦率的一种混合物。宁静的意识将不能不跟随着这一切高低音调为之抑扬上下，将不得不遍历一切等级的情感，下至最大尖刻的蔑视和鄙弃，上至最高诚挚的钦佩和崇拜；在后一心情中，将浸透着一种滑稽可笑的情调，败坏着它们的本性，使之不成其为崇敬的情感"；在前一心情中〔即在蔑视和鄙弃时〕，它们的直言不讳包含着一种和解的气氛，它们的尖酸刻薄也将使精神不失其庄严的风度。
①指狄德罗《拉库的侄儿》中的主人公。参看《狄德罗哲学选集》，1959年商务印书馆版，第275页。 - translator
如果我们对照这种明明知道自己充满了混乱的精神所发表的言论来考察一下那种只知道真与善的简单意识所发表的言论，我们就发现简单意识的言论在跟受了文化教养的精神的那种坦率的自觉的雄辩相比时只能算是单一音节的话语；
因为简单意识不能向有教养的精神说出任何后者自己所不知道和说不出的东西。如果它不限于说些单一音节而超越这个范围，那么它所说的就只不过是有教养的精神所说的那些话，但它在这样说的时候还将表现出莫大的愚蠢，因为它将以为自己说出了些什么新颖的与精神所说的有所不同的东西。其实就连它的无耻的、卑鄙的这类音节或字眼，也都已经就是这种愚蠢，因为有教养的精神说出这音节是就它自己本身说的。这种精神在它的言论里把一切只有一个音调的东西加以颠倒，那是因为这些自身同一的东西只是一种抽象，实际上它们就是其自己本身的反面或颠倒；相反，戆直意识（或简单意识）则保护善良的东西和高贵的东西，即是说，它保全那种在其外在表现中保持其自身同一的东西，也就是说，它以此地唯一可行的办法，使这种善的东西不因曾经跟恶的东西有所联系或混合一起而丧失其本身的价值；因为恶的东西正是善的东西的条件和需要，而且自然的智慧就在于此；——可是这种戆直意识，当它想要出语矛盾致使前言不对后语时，实际上它只不过是以一种平凡的方式把精神所说的话语的内容结合在一起而已，而这种平凡的方式，由于把高贵的和善良的东西的对方当成高贵的和善良的东西的条件和需要，却无思想地（愚蠢地）以为所说的是些什么别的话，而不正是这样的话：被称为高贵的和善良的东西从本质上说正是这种东西自己的反面或颠倒物，反之亦然，恶的坏的东西正是善良的优秀的东西。
简单意识如果把这种无精神的思想代替之以优秀的东西的现实，即是说，如果它给优秀的东西提出一个虚构事件作为例证，或者甚至援引一个真实轶事作为例证，从而表明这优秀的东西并不是空的名字，而是当前存在的事实，那么，这颠倒了的行动的普遍的现实就与整个实在世界陷于对立了，因为在这整个现实世界中，这个事例只构成某个完全个别的东西、一个样品（Espece）而已；而把善良与高贵的特定存在表述为一件个别的轶事，不论是虚构的或是真实的，这总归是对与善良与高贵所能说的话中最令人痛苦的事情。 ——
最后，如果简单意识要求这整个颠倒世界归于瓦解，那么它是不能要求个人摆脱这个颠倒世界的，因为就连退隐于木桶里的第欧根尼也还是受这颠倒世界制约着的，而且要求个别的人摆脱这个世界恰恰就是要求他去做一件可以称之为坏事的事情，即是说，这等于要求他关心作为个别人的自己本身。
但是，如果把这要求指向普遍的个体性提出，要求普遍的个体性摆脱颠倒的世界，那么这个要求就不能意味着要求理性重新放弃它自己所已经达到了的那种精神的、有教养的意识，使它的诸环节的已展开的财富重新沉入于自然心灵的简单性，退回于也可以称之为天真的那种动物性意识的野蛮状态；
相反，这种瓦解，只能要求于有教化修养的精神本身，要求精神摆脱它的混乱而重新返回于它作为精神的自身，要求它这样地获得一种更高的意识。
但事实上精神已经自在地完成了这个上升运动。对自己的分裂性既有清晰认识又在明白表显着的意识分裂，乃是对于特定存在、对于整体的混乱〔状态〕以及对于自己本身的一番讥讽嘲笑；同时也是正在消逝的这整个混乱状态的一缕尚能听到的残响余音。——关于一切现实和一切确定概念的这种自己能够感觉到的虚光浮影（Eitelkeit），乃是在世界对其自己本身的双重反映：一方面是在意识的这个自我亦即个别性中的反映，另方面是在意识的纯粹普遍性亦即思维中的反映。照前一方面说，那返回到自己本身的精神，是把眼光射入于现实世界，并且还以这个现实世界当作它自己的目的和直接内容；但照另一方面说，它的目光一部分仅只指向自己本身，并且否定地对待现实世界，一部分干脆就离开现实世界而转向上天，以现实世界的彼岸当作它的对象。
从返回于自我那一方面看，一切事物的虚妄性（Eitelkeit）是其自己固有的虚妄性，或者说，它本身是虚妄的。它是自为存在着的自我，它不仅知道判断一切和议论一切，而且它还知道机智地从其矛盾中说出种种坚固的现实本质以及判断所设定的种种坚固的规定来，而这种矛盾就是它们的真理。——从形式方面看，它知道一切都是自身异化了的：自在存在是与自为存在分离了的，想望中的目的是与真理分离了的；它并且知道为它存在又是与上述两者分离了的，冠冕堂皇的理由又是与真实本意和真正的事情和意图分离了的。——因此，它知道如何正确地说出每一个环节都与一切别的环节相反对，一句话，它知道如何正确地表达一切环节都是自己的颠倒；它知道每个环节之所以为每个环节比该环节自己所知道的还更清楚些，不论这个环节怎么规定怎么样构成的。由于它在认识实体性的东西时不是从这种一致方面来认识，而是从它本身包含着的不一致和矛盾性方面来认识，所以它非常善于对实体性的东西下判断，但善于判断，却丧失了把握