Chapter 59 Chapter 8 Absolute Knowledge

1. The simple content of the "self" that knows for sure that it exists The spirit of revealed religion has not yet overcome its consciousness itself, or, in the same way, its actual self-consciousness is not yet the object of its consciousness; Links, all belong to the scope of representation and have the form of object.Though the content of representations is absolute spirit, this mere form has to be further sublated, or rather, since this form belongs to consciousness itself, its truth must have been revealed in the modes that consciousness has passed through. . —This overcoming (or sublation) of the object of consciousness is not to be understood one-sidedly, as pointing towards the restoration of itself, but rather as the object itself manifesting itself as disappearing with respect to the self. It should also be understood as: it is the externalization of self-consciousness that establishes thingness, and this externalization has not only a negative but also a positive meaning, not only positive for us or in itself, but also There are also positive implications for self-awareness itself.The negation of the object or the self-sublation of the object has a positive meaning for self-consciousness, or self-consciousness recognizes this nothingness of the object, on the one hand, because it externalizes itself; because it [self-consciousness] It is in this process of externalization that it establishes itself as an object, or the object - for the indivisible unity of being-for-itself - as itself.On the other hand, there is another link involved here at the same time, that is, self-consciousness also sublates this externalization and objectivity, and withdraws this externalization and objectivity into itself, so that it is in its alienation. To be in (Amderssein) itself is to be in itself. ——

This is the [dialectical] movement of consciousness, and in this movement consciousness is the totality of its individual moments. —Consciousness must likewise treat the object in accordance with the totality of its determinations, and grasp the object in accordance with each determination of the totality.The totality of the individual determinations of the object makes the object spiritual in itself, and what makes the object spiritual for consciousness is really due to the fact that consciousness understands each individual determination of the total determination as The ego, or consciousness, adopts the mental attitude just mentioned above towards the determinations.

First, therefore, objects are immediate beings or things in general. —This corresponds to direct consciousness; secondly, the object is the transformation (Anderswerden) into the other, its relation to consciousness (or being-for-other and being-for-itself), that is, determined by consciousness (Bestimmtheit ),—this corresponds to perception; thirdly, the object is essence or as universal—this corresponds to the understanding.The object as a whole is a corollary or movement from the universal through determination to individuality, and conversely from individuality through sublated individuality or through particular determination to the universal. —Consciousness, therefore, by these three determinations, must know that the object is itself.However, the kind of knowledge we are talking about here is not knowledge in the sense of a purely conceptual understanding of objects; It belongs to the aspect of consciousness itself to be expressed, while the real concept or each link of pure knowledge should be expressed in the form of various forms of consciousness.In the stage of consciousness, therefore, the object does not yet appear spiritual, as we have just said; and the attitude of consciousness towards the object is neither in terms of the whole itself nor in its purely conceptual form. examine it; on the contrary, the attitude of consciousness towards the object is, on the one hand, treating the object as an ideology in general, and on the other hand, treating the object as if we had gathered together many such ideologies, and in these consciousnesses In the form, the whole of the moments of the object and of the moments of the attitude of consciousness can be revealed (only when the whole dissolves into its moments).

① "Inference" or three-stage formula (der Schlubβ), Hegel used here to indicate the transition, transition and dialectical movement from one link to another link and even to the third link. - translator To understand the object, therefore, as it is in ideology, it is sufficient to recall those ideologies which have come before. —As for the object, in so far as it is immediate, an indifferent being, we have seen that it is in this indifferent that the reason of observation seeks and finds itself, and this is That is to say, the observing reason is aware that its activity is also an activity external to itself, just as it is aware that the object is only an immediate object. — We have also seen that observing reason, at its highest stage, expresses its determination in the infinite judgment: My being is a thing. —and also a sensuous immediate thing (if the ego is called the soul, it is also represented as a thing, but is an invisible, imperceptible, etc. existence, not what one means under the word thing). —The above judgment, taken directly from its words, is non-spiritual, or rather it is the non-spiritual itself.However, according to its concept, this judgment is actually the most spiritual thing, and its inner essence, which has not yet clearly appeared in the judgment, is exactly what the other two links that must be examined express.

The thing is I; in this infinite judgment the thing is in fact superseded; A thing is not a thing in itself; a thing has meaning only in relation, only through me and its relation to me. —This moment already precedes consciousness in pure insight and enlightenment, things are purely useful, and they can be considered only in terms of their usefulness.Educated self-consciousness, the world of the mind which has experienced itself alienated, creates by its externalization the thing which is itself, and thus preserves itself in the thing, and knows its non-independence, in other words , knowing that things are essentially only for his existence;

Or, if the relationship, that is, what alone constitutes the nature of the object, is fully expressed, then the thing is seen by the educated self-consciousness as something that exists for itself, the educated self Consciousness, which proclaims sensuous certainty as absolute truth, proclaims this being-for-itself itself as a mere vanishing moment, and transforms it into its opposite, the moment which exists for him at the disposal of the other. But the knowledge of things is not yet complete; we must know them not only in their immediateness and in their determination, but also as essences or inner things, as ego.This knowledge emerges in moral self-awareness.Moral self-consciousness knows that its knowledge is the absolute essence, or that being is pure will or knowledge; moral self-consciousness is nothing but this will and knowledge; Essential being, that is, that which does not exist in itself, has only the empty shell of being.As the moral consciousness in its world-representation excludes the concentration from within the ego and makes it temporarily independent, it likewise withdraws the concentration into itself again.Finally, moral consciousness, as conscience, ceases to be a process of alternately setting and reversing Dasein and Ego, it knows that its specific being is itself this pure certainty of itself; The objective element which sets itself out is nothing but the ego's pure knowledge of itself.

These are the elements that constitute the reconciliation of the spirit with its true consciousness; These moments are individual in themselves, and their spiritual unity alone is the force that forms this reconciliation.But the last link of these links must be the unity itself, and it is evident that this unity actually holds all the links within itself.The spirit, which is sure of itself in its being, has nothing else but this knowledge of itself as its element of being; This language is the validity of its action, which is the first in-itself separation of conceptual simplicity, and the recovery from this separation.The former movement [separation] was transformed into the second movement [return] because the element demanding recognition posited itself as simple knowledge of duty as opposed to difference and the split into two (Entzweiung) into The second is contained in the act itself, and in this way forms an iron reality against it.We have seen, however, in forgiveness [of an evil] how this hardness dissolves itself and is thrown away.Reality, therefore, is here as immediate presence for self-consciousness, so that it has no meaning other than pure knowledge; likewise, reality is as definite being or as relation, so that it is What is opposed to itself is also a kind of knowledge, on the one hand the knowledge of this purely individual self, and on the other hand knowledge as universal knowledge.Here at the same time a third moment is established, the moment of universality or essence, valid only as knowledge for each of the two opposites; It becomes the knowledge of "I = I"; this individual self is immediately pure or universal knowledge.

Thus, the establishment of this reconciliation of consciousness and self-consciousness appears to come from two sources: on the one hand in the spirit of religion, and on the other hand in consciousness itself.The difference between these two aspects is that the former is reconciliation in the form of being-in-itself, and the latter is reconciliation in the form of being-for-itself.They are, as we have seen, at first separated from each other; consciousness, in the sequence in which the forms of consciousness appear to us, on the one hand reaches the individual moments of this sequence, Before its object takes the form of actual self-consciousness, it has achieved the combination of various links.The union of these two aspects has not yet been revealed; it is this union which ends the series of the forms of the mind; for in this union the mind attains self-knowledge, not only knowing what it is in itself or in its absolute content. and not only what it is for itself in its contentless form or in terms of self-consciousness, but also what it is for itself and for itself.

But this union already takes place in itself, especially in religion, in the return of representation to self-consciousness, but this union does not yet have the proper form, because the aspect of religion is that of "in itself," and " The "in-itself" aspect is opposed to the movement of self-consciousness.The union therefore [does not belong to the aspect in itself] but on the contrary to the other side, the aspect of self-returning, which contains itself and its opposite in itself, and not only in itself or in a general ways, and still contain them for themselves or in developed and differentiated forms.The content, and the other side of the self-conscious spirit, is fully present and revealed so far as it is the other side; the unrealized union is the simple unity of the concept.The concept is also already present in terms of self-consciousness itself; but like the formations which have appeared before, the concept, like the rest of the moments, is a special form of ideology. —The concept is therefore that part of the mental form which is self-aware, which remains in its concept and is called the beautiful soul (dieschone Seele).The beautiful soul is the knowledge of the self-knowledgeable spirit in its pure transparent unity—that is, self-consciousness, which knows that this pure knowledge of the pure inner self is spirit, and knows that it is not only It is the intuition of God, and it is the intuition of God himself. —Because this concept insists on opposing itself to its actualization, it is the one-sided form which we have seen both disappear into a void and its affirmative externalization and forward movement.Through this realization, the self-persistence of this objectless self-consciousness, the determination of the concept in opposition to its full content, is sublated; the conceptual self-consciousness acquires the form of universality, while what it retains is Its real concept, or realized concept, is the knowledge of pure knowledge, but this pure knowledge is not an abstract essence like duty, but knowledge like essence. A pure self-consciousness which is at the same time the real object;

For the real object is the self that exists for itself. The concept realizes itself, on the one hand, in a self-determining spirit acting on the one hand, and in religion, on the other; The content is acquired in the form of representation, that is, in a form alien to consciousness.On the contrary, in the former form (spirit), the form is the ego itself, because the form contains the self-determined spirit in action, and the ego is fulfilling the life of the absolute spirit.This form, as we have seen, is the above-mentioned simple concept, but this concept abandons its eternal essence, and exists or acts there.It is in the purity of the concept that the cleavage or expression of the above-mentioned simple concept is contained, for this purity is absolute abstraction or negativity.Likewise, it is in pure knowledge itself that there is the element of the actuality of the simple concept, or the element of being contained in it, for this pure knowledge is simple immediacy, which is both being (Sein) and specific being. (Dasein), and essence; the former is negative thinking, the latter is positive thinking itself.In the end, this particular being is likewise reverted from pure knowledge—just as it is both particular being and duty—to its own being or the being of evil.This step into itself (Insichgehen) constitutes the opposition of the concept and thus the emergence of the non-acting, non-real pure knowledge of the essence.But it [pure knowledge] appears in this opposition, that is, participates in it;

The pure knowledge of essence gives up its simplicity in itself, because it is the split into two or negativity, and the split into two or negativity is the concept.Insofar as this splitting into two is a process of becoming for-itself (Fursichwerden), it is evil; insofar as it is being-in-itself, it is continuous good. – Now, that which at first happens in itself also happens for consciousness, and what is consciousness is itself dual: it is both for consciousness and its being-for-itself or its own activity.Thus, the same thing which has been posited in itself now repeats itself both as consciousness's knowledge of itself and as conscious activity.Each side gives up for the other the determinative independence by which it stands against the other.This abolition [independence] is the same renunciation of the one-sidedness of the concept which in itself constitutes the beginning; but now it is its own renunciation, just as the concept it renounces is its own concept. —The in-itself of the beginning, as negativity, is really just as much mediating; thus it now posits itself as it really is, and the negation is each for the other There are prescriptiveness, and it is a thing sublating itself freely.One of the two opposites is the non-identity of the universal that exists in itself, that is, in its individuality, and the non-identical of the abstract universal that exists in itself; Being-for-itself perishes, and externalizes itself, admits itself [of its limitations]; the latter relinquishes the rigidity of its abstract universality, and thus allows its inanimate ego and its unshakable universality to perish. ; thus the former complements itself by the moment of universality as essence, the latter by universality as ego.Through this movement of action, spirit—spirit is spirit only because it is there, because it elevates its presence into thought and thus into the absolute activity of setting up the opposite, and from this setting up It returns itself in the act of setting up the opposite, and this restoration takes place precisely through this act of setting up the opposite and in this act itself—as the pure universality of knowledge (this knowledge is self-consciousness), as the self-consciousness. Consciousness (this self-consciousness is the simple unity of knowledge) arises. What, therefore, in religion was the content, or a form of representation of the other, is here the action of the self itself, and just as the concept plays the role of combining, the content is the action of the self itself; for the concept, as As we see it, the knowledge that the action of the self in itself is all essence and all particular being is the knowledge that this subject is substance, and that substance is this knowledge of this action to the subject. Knowledge. —What we add here is, on the one hand, only a collection of individual moments, each of which expresses the whole spiritual life in its principle; In order to persist in the concept, in fact, the content of the concept should have been revealed in the above-mentioned links, and the concept itself should have appeared in an ideological form. 2. Science is the conceptual understanding of the self This last mental form - the spirit which gives its full and true content the form of itself, thereby at the same time realizing its concept, and which remains within its concept in this realization - is Absolute knowledge; Absolute knowledge is the mind knowing itself in the form of the mind, in other words, conceptual knowledge [of the mind of the mind itself].Truth here is not only fully identified with certainty in itself, but also has the form of its own certainty, or truth is in its specific being, that is to say, it becomes knowing in the form of knowing itself. spiritual object.Truth is the content which in religion is not yet equated with its certainty.But when the content acquires the form of the self, it becomes equal to its certainty.Because of this, the essence itself, the concept, becomes an element of a given being, or has an objective form for consciousness.The spirit that appears to consciousness in this element of a given being, or, to put it another way here: the spirit that consciousness produces in this element, is science. The nature, the moments, the movements of this knowledge have thus shown itself to be the pure being-for-itself of self-consciousness; this knowledge is me, this me, and no other me, but at the same time it is directly mediated. Or the sublated universal I. - This I has a content which it distinguishes from itself; for it is pure negativity or the activity which splits itself in two; It is consciousness.This content itself is I in its difference, since the content is the movement of self-sublation, or the pure negativity that is identical with me.I return to myself in the content as differentiated; and the content is grasped conceptually only because I am in itself in its otherness.This content is, more precisely, nothing but the movement itself just mentioned; for the content is the spirit that permeates itself and permeates itself as spirit for itself, and this is so because, in its objectivity, the content has The shape of the concept. As far as the specific existence of this concept is concerned, science, then, does not appear in time and in reality until the mind has attained this awareness of itself.As to know what spirit it is, it exists only after it has done its work, and it can never exist anywhere but where it has done its work, which is: to overcome Its imperfect form, the form which makes itself conscious of its own essence, and thus reconciles its self-consciousness with its consciousness. —Spirit existing for itself, in so far as it is differentiated in its individual moments, is knowledge existing for itself, conceptual knowledge in general, which itself has not yet reached Substance, in other words, is not itself absolute knowledge. In fact, the cognizant entity exists there prior to its form or conceptual shape.For substance is being-in-itself not yet developed, or ground or concept in simplicity that has not yet unfolded its movement, and thus immanence or the spiritual ego [or subject] that is not yet there.Whatever exists there is the undeveloped simple and immediate, or the object of general representational consciousness.Since cognition is the consciousness of the spirit, and to this consciousness that which exists in itself exists only in so far as it exists for itself, as self-existence, or as a concept, for this reason The act of knowing begins with a meager object, in contrast to which the substance and the consciousness of it are richer.The entity is revealed in this consciousness, but this revelation is in fact concealed; for the entity is still a selfless being, and only the certainty of itself is revealed.At first, therefore, belong to self-consciousness only abstract moments of substance; but as these moments continue to advance themselves as pure movements, self-consciousness enriches itself more and more until it wrests from consciousness the whole Substance, assimilating into itself the whole structure of its essentialities, and—since this negative attitude towards objectivity is likewise positive, a postulate—produces substance out of itself , and thereby re-establish the entity for consciousness.Thus, in the concept which knows itself to be a concept, the moments precede the realized whole, and the movement of those moments is the formation of this whole.In consciousness, on the contrary, the whole—but the whole without conceptual apprehension—comes before the individual moments. —Time is the concept itself which exists there and presents itself to consciousness as an empty intuition; therefore the mind is necessarily represented in time, and so long as it does not grasp its pure concept, that is, without destroying time [sublate], and it will remain manifest in time.Time is external, intuited, pure ego not grasped by the ego, the concept only intuited; when the concept grasps itself, it sublates its temporal form, and comprehends the intuition conceptually, And it is the intuition of conceptual understanding and ongoing conceptual understanding. ——Thus time appears as the destiny and necessity of the unfinished spirit itself, and this necessity means the necessary enrichment of that part of self-consciousness that is in consciousness, the immediacy of being-in-itself—this is the form that substance has in consciousness—moves, or, conversely: necessarily brings into existence and reveals that which is supposed to be internal, that which is internal at first, that is to say, must bring about self-consciousness. achieve self-certainty. ①The so-called "there is there" (istda) and the following "does not exist there" both refer to "Dasein" (fixed or specific existence), which is the object of representational consciousness. - translator For this reason it must be said that there is nothing known that is not in experience, or the same meaning can be expressed as: nothing is known that is not as a truth felt, as revealed in the heart. as something eternal, as something sacred believed in, or as anything that can be said.For experience consists in this: the content - and the content is the mind - is in itself the substance, and therefore the object of consciousness.But this substance which is spirit itself is the process by which it becomes what it is in itself; and only as the process of changing itself back into itself is spirit itself truly spirit.Spirit in itself is movement, movement of cognition—transformation from in-itself into for-itself, from substance into subject, from object of consciousness into object of self-consciousness, that is to say, into the at the same time superseded Objects, or movements transformed into concepts.This movement is the circle returning to itself, which presupposes its beginning and reaches the beginning only at the end. —Since therefore the mind is necessarily a process of distinction within itself, its totality, when intuited, is opposed to its simple self-consciousness; And because the whole is a differentiated thing, the whole itself is distinguished by its intuited pure concept, time, and content or being-in-itself.Substance, as subject, itself has an original inner necessity, necessarily presenting itself as what it is in itself, that is, as spirit.Only the finished manifestation of objectivity is at the same time the process of the entity returning to itself, or the process of the entity becoming a self (or subject). --Thus the spirit cannot reach its consummation as a self-conscious spirit until it has completed itself in itself, as world-spirit.Thus the content of religion expresses what the spirit is earlier in time than science, but science alone is the true knowledge of the spirit about itself. The movement which moves forward the form of the mind's knowledge of itself is the work done by the mind of history as reality.The religious community, in its first instance as the substance of the absolute spirit, is a crude consciousness, the deeper the inner spirit of this consciousness is, the more barbarous and austere it has a fixation, and its ignorant self More and more difficult work is to be done about its essence, about its alien content of consciousness.Only after consciousness has given up the hope of superseding alien being (Fremdsein) in an external, i.e., alien way, does consciousness (for the way of superseded alienation is the return to self-consciousness) turn itself, towards itself the world and the present, discovering that the world is its property, and thus taking the first step down from the intellectual world, or rather, animating or spiritualizing the abstract elements of the intellectual world with the actual self.Through observation, on the one hand, consciousness discovers that existence is thought and has a conceptual understanding of existence, and at the same time, it sees existence in its thinking. ①When consciousness first expresses thus abstractly the immediate unity of thinking and being, of abstract essence and self, when it expresses in a purer way the original luminous essence as the unity of extension and being (for extension is more Simplicity akin to pure thought) and thereby reawaken in thought the oriental substance2 At the same time, the spirit recoils before this abstract unity, this selfless substance, and clings to individuality and substance opposite. ③However, only when the spirit externalizes individuality in education, so that individuality becomes a fixed presence and runs through all individuality, only when the spirit achieves the idea of ​​utility, ④and in the principle of absolute freedom After comprehending concentration as its will, ⑤ the spirit reveals its innermost thought and expresses the essence as "I = I". ⑥ But this "I = I" is the movement of the self back into itself; for since this identity as absolute negativity is the absolute difference, the self-identity of the "I" is opposed to this pure difference , and this difference being pure and at the same time objective for the self that knows itself, must be expressed as time, so that, just as essence was formerly expressed as the unity of thought and extension, Essence is now to be understood as the unity of thought and time; but isolated difference, left to itself in a time that does not stand still and does not stop, falls into its own collapse; time is the objective stillness of extension, and extension is is pure self-identity, i.e. I. — Or it can be said that I (Ich) is not only the self (DasSlbst), but it is the self-identity of the self; however, this identity is a complete and immediate self-unity, in other words, this subject is also a substance.Substance in itself appears to be nothing but intuition without content, or the intuition of a content which, as a given content, can only be contingency rather than necessity; only when substance is conceived or perceived as absolute It is considered "absolute" only when it has the unity of its own, and all content, in its multiplicity, must be relegated to reflections that do not belong to the substance, because the substance is not the subject, not the What reflects itself and that which reflects itself in itself, that is, the entity is not understood as spirit.If there is a content to be spoken of at all, this is the case: on the one hand, the content exists as if to be cast into the abyss of "absolute" emptiness; locally taken from sensory perception.Knowledge seems to reach things, to things different from knowledge itself, and to the differences of things in multiplicity, but no one understands how and whence all this comes. ⑦ ① Descartes. ——Original Editor ② Spinoza. ——Original Editor ③ Leibniz. ——Original Editor ④The principle of "enlightenment". ——Original Editor ⑤ Kant. ——Original Editor ⑥ Fichte. ——Original Editor ⑦ Xie Lin. ——Original Editor But the spirit has shown us that it is neither the retreat of self-consciousness into its pure immanence nor the mere sinking of self-consciousness into substance and its indifference, but this movement of the ego: In incarnating itself and sinking itself into its substance, likewise as a subject, this ego emerges from the substance [transcendence] into itself, and takes the substance as object and content, sublating this difference between object and content.The first reflection that emerges from the immediacy is the process of distinguishing the subject itself from its substance, or the separation of the concept itself into two [Entzweiung], the penetration and transformation of the pure ego.Since this distinction is the pure act of "I = I," the concept is the necessity and ascension of a particular being whose essence is substance and which persists for itself.But the subsistence for itself of a definite being is the concept presumed to have a definite form or determinateness, and thus also the inner movement of the concept itself, that is, the movement of the concept in its descent into simple substance, which exists only as It is this negativity and the movement of experiencing negation that becomes the subject. —— On the one hand, I need not cling to the form of self-consciousness as opposed to the form of substance and objectivity, as if it were afraid of its externalization—in its externalization, rather, the strength of the spirit lies. Always maintaining its own identity, and as being-for-itself, spirit alike posits being-for-itself and being-in-itself as mere moments; "and declares that the differences are identical in the Absolute; knowledge, on the contrary, does not seem to act, but merely observes how the differences operate within itself. , and how to return it to Unity's. 3. The return of the spirit of conceptual understanding to the immediacy of specific existence In (absolute) knowledge, therefore, mind ends its morphological movements, although in these morphological processes it is accompanied by the overcome [subject-object] difference or opposition of consciousness.Spirit has acquired the pure element of its specific existence, the concept.The content, in its freedom of being, is the immediate unity of the self or self-knowledge externalized in itself.这种外在化的纯粹运动，如果我们从内容方面来考察它的话，构成着内容的必然性。杂多性的内容，作为特定的内容，是在关系中而不是自在的，并且是使得它扬弃它自身的不安静，或否定性；因此，必然性或杂多性，正如自由的存在一样，也是自我〔或主体〕；而具有这种自我的形式的内容——具有这种形式的定在直接地就是思想——就是概念。因而，当精神达到概念时，它就在其生命的这种以太中展开它的定在和运动，而这就是科学。在科学中，精神运动的各个环节不再表现为各种特定的意识形态，而是由于精神的差别已经返回到了自我，它的各个环节就表现为各种特定的概念及这些概念的有机的、以自身为根据的运动。如果说在精神现象学中每一环节都是知识与真理之间的差别和差别得到自身扬弃的运动，那末，相反地，科学并不包含这种差别及其扬弃，而是由于每个环节具有概念的形式，它〔概念〕就把真理的对象性形式和认识着的自我的对象性形式结合为直接的统一体。每一环节不是作为从意识或表象到自我意识以及相反地从自我意识到意识或表象的反复往来的运动而出现，而是作为纯粹的、即摆脱了它的意识中的现象的形态，即纯概念而出现，而纯概念的前进运动只是依赖于它的纯粹的规定性。相反地，一般讲来，科学的每一抽象的环节总有一个表现着精神的形态跟它相对应。正如特定存在着的精神②并不比科学更为丰富，所以同样，特定存在着的精神就其内容而言也不是更为贫乏。以意识形态的形式去认识科学的诸纯概念，这就构成它们〔纯概念〕的实在性的方面；按照这一方面，科学的本质、概念—— 概念在科学里是被当作为思维简单中介作用的，——就在于把这种中介过程的各个环节加以分解和拆开，并且按照内在的对立，对它们加以阐述。 ①按"已经得到克服"，原文为uberwundene，贝利的英译本和什彻特的俄译本均作"不可克服"，不知有何根据，存此供参考。 - translator ①指在历史上实际出现的特定的精神现象或意识形态。 - translator 科学本身内就包含着纯粹概念抛弃其自身的形式的必然性和由概念向意识过渡的必然性。因为自己知道自己的精神，正由于它把握了它自己的概念，所以才是直接的自身等同性。 这种等同性就在其差别性来看，便是关于直接东西的确定性，或我们开始由以出发的感性意识。这种把自己从其自身的形式中解放出来的过程，就是最高的自由和自己对自己有了确实可靠的知识。 可是，这个外在化〔或放弃〕还是不完全的；外在化表达了自身确定性对于对象的关系，而对象正因为处在关系中，它就还没有获得充分的自由。知识不仅知道自己，而且也知道它自身的否定，或自身的界限。知道自己的界限，就意味着知道牺牲自己。这种牺牲就是这样一种外在化过程，精神在这种过程中，以自由的偶然的事件的形式，表现它成为精神的变化过程①，把它的纯粹的自我直观为在它外面的时间，把它的存在同样地直观为空间。②精神的这个最后过程，自然界，是它的活生生的直接的变化过程；自然界，外在化的精神，就其〔在时空中的〕实际存在来看，无非是永恒地放弃或外在化它的持续存在的过程和重建主体的运动。 ①"dasWerden"，另有生成，变易，形成等不同译法。这里译为"变化"或"变化过程"，黑格尔这里是说精神、历史、自然都有发生发展的变化过程。 - translator ②参阅：第224节和《自然哲学》导言。 - translator 但是，精神的变化过程的另一方面，历史，是认识着的、自身中介着的变化过程——在时间里外在化了的精神；不过，这种外在化也同样是对外在化自己本身的外在化；否定者即是对它自己本身的否定者。这个变化过程呈现一种缓慢的运动和诸多精神前后相继的系列，这是一个图画的画廊，其中每一幅画像都拥有精神的全部的财富，而运动所以如此缓慢，就是因为自我必须渗透和消化它的实体的这全部财富。因为精神的完成在于充满地知道它是什么，知道它的实体，所以这种知识就是它的深入自身过程，在这一过程里它抛弃了它的现时存在（Dasein）并把它的形态交付给回忆。精神在深入自身时曾经沉陷在它的自我意识的黑夜里，不过它的消逝了的定在是保存在这个黑夜里的；而这个被扬弃了的定在—— 先前有过的然而又是从知识中新产生出来的定在——是新的定在，是一个新的世界和一个新的精神形态。精神在这里必须无拘束地从这种新的精神形态的直接性重新开始，并再次从直接性开始成长壮大起来，仿佛一切过去的东西对于它来说都已经丧失净尽，而且似乎它从以前各个精神的经验中什么也都没有学习到。但是，回忆（Erinnerung）①把经验保存下来了，并且回忆是内在本质，而且事实上是实体的更高的形式。因此，虽然这个精神看起来仿佛只是从自己出发，再次从头开始它的教养，可是它同时也是从一个更高的阶段开始。在实际存在中，这样形成起来的精神王国，构成一个前后相继的系列，在这里一个精神为另一个精神所代替，并且每一个精神都从先行的精神那里接管〔精神〕世界的王国。这种代替和接管过程的目标是"秘奥"②的启示，而这种"秘奥"就是绝对概念；因此，这种启示就是绝对概念的"秘奥"的扬弃，或者说，就是绝对概念的广延，亦即这个在自身内存在着的"我"的否定性，而这否定性就是绝对概念的外在化或实体，——而且这种启示是它〔绝对概念〕在时间中的体现，即是说，这个外在化是在它自身内外在化自己的，从而，这个外在化存在于它在自己的〔空间的〕广延中，也存在于它的秘奥它的自我中。目标、绝对知识，或知道自己为精神的精神，必须通过对各个精神形态加以回忆的道路；即回忆它们自身是怎样的和怎样完成它们的王国的组织的。对那些成系列的精神或精神形态，从它们的自由的、在偶然性的形式中表现出的特定存在方面来看，加以保存就是历史；从它们被概念式地理解了的组织方面来看，就是精神现象的知识的科学。两者汇合在一起，被概念式地理解了的历史，就构成绝对精神的回忆和墓地，也构成它的王座的现实性、真理性和确定性，没有这个王座，绝对精神就会是没有生命的、孤寂的东西；惟有从这个精神王国的圣餐杯里，他的无限性给他翻涌起泡沫。 ③ ①德文Erinnerung原是"回忆"、"记忆"的意思，但Erinnerung在这里有"使内在化"，提高为"内在东西"的意义，黑格尔在这里是指把经验总结、提高、上升为内在的逻辑规律。 - translator ②秘奥（dieTiefe）直译应作"深处"或"深奥"。 - translator ③按这两行诗是从席勒所写《友谊》一诗摘引而来，又改动了几个字。原诗共十节，这两行诗是引的最末一节的最末两行，因比较费解，兹将这节诗全文译出如下： 伟大的世界主宰， 没有朋友，深感欠缺。 为此他就创造出诸多精神， 反映自己的幸福，以求心赏意悦 这最高的本质，不曾找到 任何东西和他品级相若。 从整个灵魂王国的圣餐杯里， 无限性给他翻涌起泡沫。 结合全节来看，可以比较明了黑格尔引用这两行诗句的意思：1．伟大的世界主宰就是诗中所谓"最高的本质"，也就是黑格尔所谓绝对精神； 2.绝对精神、世界主宰或上帝也有缺陷，没有朋友，感到孤寂，换言之，绝对精神、上帝也有矛盾，为了解除矛盾，它不得不外在化它自己，创造一序列的精神或精神形态，这就是他所谓的"精神王国"作为它的幸福的反映。以求心赏意悦。 3.这种认上帝、世界主宰也有矛盾，也逃不出辩证法的规律，而上帝创造世界是由于自身有了矛盾和缺陷，对基督教神学的传统，真可说是离经叛道。但是，说上帝是绝对精神，说它创造和主宰的世界，是一个"精神王国"，（实是资产阶级王国），充分暴露了黑格尔的客观唯心主义。 4.在这个精神王国的海洋中（即指圣餐杯中）翻腾起一浪接一浪的波涛（即指诗句中所谓泡沫），有矛盾发展的辩证过程，也表明黑格尔的辩证观点。 5.黑格尔把原诗句中的灵魂王国改为精神王国，是与席勒的原诗句所谓"创造出诸多精神"的意思相符合。这里精神王国就是指一序列的世界精神或精神形态的总体。从历史的保存来看，已经过去了的精神形态就是绝对精神的回忆，陈列骨董存放骨灰盒的墓地；另一方面，从概念式地理解绝对精神矛盾发展无限的长河来看，还会在它面前翻腾起无限的泡沫或浪涛。 - translator