哲学史-philosophy of history(英文版)-第13章

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confirmed；　—　is　put　forth　in　connection　with　a　different　view　that　is　now　widely　promulgated　by　a
certain　class　of　speculatists。　This　view　takes　up　the　idea　of　the　primitive　paradisaical　condition　of
man；　which　had　been　previously　expanded　by　the　Theologians；　after　their　fashion；　—　involving；
e。g。；　the　supposition　that　God　spoke　with　Adam　in　Hebrew；　—　but　remodelled　to　suit　other
requirements。　The　high　authority　appealed　to　in　the　first　instance　is　the　biblical　narrative。　But　this
depicts　the　primitive　condition；　partly　only　in　the　few　well…known　traits；　but　partly　either　as　in　man
generically；　—　human　nature　at　large；　—　or；　so　far　as　Adam　is　to　be　taken　as　an　individual；　and
consequently　one　person；　—　as　existing　and　pleted　in　this　one；　or　only　in　one　human　pair。
The　biblical　account　by　no　means　justifies　us　in　imagining　a　people；　and　an　historical　condition　of
such　people；　existing　in　that　primitive　form；　still　less　does　it　warrant　us　in　attributing　to　them　the
possession　of　a　perfectly　developed　knowledge　of　God　and　Nature。　“Nature；”　so　the　fiction　runs；
“like　a　clear　mirror　of　God's　creation；　had　originally　lain　revealed　and　transparent　to　the
unclouded　eye　of　man。”　＇Fr。　von　Schlegel；　Philosophy　of　History　p。　91；　Bohn's　Standard
Library。＇　

Divine　Truth　is　imagined　to　have　been　equally　manifest。　It　is　even　hinted；　though　left　in　some
degree　of　obscurity；　that　in　this　primary　condition　men　were　in　possession　of　an　indefinitely
extended　and　already　expanded　body　of　religious　truths　immediately　revealed　by　God。　This　theory
affirms　that　all　religions　had　their　historical　mencement　in　this　primitive　knowledge；　and　that
they　polluted　and　obscured　the　original　Truth　by　the　monstrous　creations　of　error　and　depravity；
though　in　all　the　mythologies　invented　by　Error；　traces　of　that　origin　and　of　those　primitive　true
dogmas　are　supposed　to　be　present　and　cognisable。　An　important　interest；　therefore　accrues　to
the　investigation　of　the　history　of　ancient　peoples；　that；　viz。；　of　the　endeavour　to　trace　their　annals
up　to　the　point　where　such　fragments　of　the　primary　revelation　are　to　be　met　with　in　greater　purity
than　lower　down。

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　66

We　have　to　thank　this　interest　for　many　valuable　discoveries　in　Oriental　literature；　and　for　a　renewed　study　of
treasures　previously　known；　in　the　department　of　ancient　Asiatic　Culture；　Mythology；　Religions；　and　History。
In　Catholic　countries；　where　a　refined　literary　taste　prevails；　Governments　have　yielded　to　the　requirements　of
speculative　inquiry；　and　have　felt　the　necessity　of　allying　themselves　with　learning　and　philosophy。　Eloquently
and　impressively　has　the　Abbé　Lamennais　reckoned　it　among　the　criteria　of　the　true　religion；　that　it　must　be
the　universal　—　that　is；　catholic　—　and　the　oldest　in　date；　and　the　Congregation　has　laboured　zealously　and
diligently　in　France　towards　rendering　such　assertions　no　longer　mere　pulpit　tirades　and　authoritative　dicta；
such　as　were　deemed　sufficient　formerly。　The　religion　of　Buddha　—　a　god　man　—　which　has　prevailed　to　such
an　enormous　extent；　has　especially　attracted　attention。　The　Indian　Tim？rtis；　as　also　the　Chinese　abstraction　of
the　Trinity；　has　furnished　clearer　evidence　in　point　of　subject　matter。　The　savants；　M。　Abel　Remusat　and　M。
Saint　Martin；　on　the　one　hand；　have　undertaken　the　most　meritorious　investigations　in　the　Chinese　literature；
with　a　view　to　make　this　also　a　base　of　operations　for　researches　in　the　Mongolian　and；　if　such　were　possible；
in　the　Tibetan；　on　the　other　hand；　Baron　von　Eckstein；　in　his　way　（i。e。；　adopting　from　Germany　superficial
physical　conceptions　and　mannerisms；　in　the　style　of　Fr。　v。　Schlegel；　though　with　more　geniality　than　the　latter）
in　his　periodical；　Le　Catholique；　—　has　furthered　the　cause　of　that　primitive　Catholicism　generally；　and　in
particular　has　gained　for　the　savants　of　the　Congregation　the　support　of　the　Government；　so　that　it　has　even
set　on　foot　expeditions　to　the　East；　in　order　to　discover　there　treasures　still　concealed；　（from　which　further
disclosures　have　been　anticipated；　respecting　profound　theological　questions；　particularly　on　the　higher
antiquity　and　sources　of　Buddhism）；　and　with　a　view　to　promote　the　interest　of　Catholicism　by　this　circuitous
but　scientifically　interesting　method。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　67

We　owe　to　the　interest　which　has　occasioned　these　investigations；　very　much　that　is　valuable；　but
this　investigation　bears　direct　testimony　against　itself　for　it　would　seem　to　be　awaiting　the　issue　of
an　historical　demonstration　of　that　which　is　presupposed　by　it　as　historically　established。　That
advanced　condition　of　the　knowledge　of　God；　and　of　other　scientific；　e。g。；　astronomical
knowledge　（such　as　has　been　falsely　attributed　to　the　Hindus）；　and　the　assertion　that　such　a
condition　occurred　at　the　very　beginning　of　History；　—　or　that　the　religions　of　various　nations　were
traditionally　derived　from　it；　and　have　developed　themselves　in　degeneracy　and　depravation　（as　is
represented　in　the　rudely…conceived　so…called　“Emanation　System；”）；　—　all　these　are　suppositions
which　neither　have；　nor；　—　if　we　may　contrast　with　their　arbitrary　subjective　origin；　the　true
conception　of　History；　—　can　attain　historical　confirmation。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　68

The　only　consistent　and　worthy　method　which　philosophical　investigation　can　adopt；　is　to　take　up
History　—　where　Rationality　begins　to　manifest　itself　in　the　actual　conduct　of　the　World's　affairs
（not　where　it　is　merely　an　undeveloped　potentiality）；　—　where　a　condition　of　things　is　present　in
which　it　realises　itself　in　consciousness；　will　and　action。　The　inorganic　existence　of　Spirit　—　that　of
abstract　Freedom　—　unconscious　torpidity　in　respect　to　good　and　evil　（and　consequently　to
laws）；　or；　if　we　please　to　term　it　so；　“blessed　ignorance；”　—　is　itself　not　a　subject　of　History。
Natural；　and　at　the　same　time　religious　morality；　is　the　piety　of　the　family。　In　this　social　relation；
morality　consists　in　the　members　behaving　towards　each　other　not　as　individuals　…　possessing　an
independent　will；　not　as　persons。　The　Family　therefore　is　excluded　from　that　process　of
development　in　which　History　takes　its　rise。　But　when　this　self…involved　spiritual　Unity　steps
beyond　this　circle　of　feeling　and　natural　love；　and　first　attains　the　consciousness　of　personality；　we
have　that　dark；　dull　centre　of　indifference；　in　which　neither　Nature　nor　Spirit　is　open　and
transparent；　and　for　which　Nature　and　Spirit　can　bee　open　and　transparent　only　by　means　of　a
further　process；　—　a　very　lengthened　culture　of　that　Will　at　length　bee　self…conscious。
Consciousness　alone　is　clearness；　and　is　that　alone　for　which　God　（or　any　other　existence）　can　be
revealed。　In　its　true　form　—　in　absolute　universality　—　nothing　can　be　manifested　except　to
consciousness　made　percipient　of　it。　Freedom　is　nothing　but　the　recognition　and　adoption　of　such
universal　substantial　objects　as　Right　and　Law；　and　the　production　of　a　reality　that　is　accordant
with　them　—　the　State。　Nations　may　have　passed　a　long　life　before　arriving　at　this　their　destination；
and　during　this　period；　they　may　have　attained　considerable　culture　in　some　directions。　This
ante…historical　period　—　consistently　with　what　has　been　said　—　lies　out　of　our　plan；　whether　a　real
history　followed　it；　or　the　peoples　in　question　never　attained　a　political　constitution。　—　It　is　a　great
discovery　in　history　—　as　of　a　new　world　—　which　has　been　made　within　rather　more　than　the　last
twenty　years；　respecting　the　Sanskrit　and　the　connection　of　the　European　languages　with　it。　In
particular；　the　connection　of　the　German　and　Indian　peoples　has　been　demonstrated；　with　as　much
certainty　as　such　subjects　allow　of。　Even　at　the　present　time　we　know　of　peoples　which　scarcely
form　a　society；　much　less　a　State；　but　that　have　been　long　known　as　existing；　while　with　regard　to
others；　which　in　their　advanced　condition　excite　our　especial　interest；　tradition　reaches　beyond　the
record　of　the　founding　of　the　State；　and　they　experienced　many　changes　prior　to　that　epoch。　In　the
connection　just　referred　to；　between　the　languages　of　nations　so　widely　separated；　we　have　a
result　before　us；　which　proves　the　diffusion　of　those　nations　from　Asia　as　a　centre；　and　the　so
dissimilar　development　of　what　had　been　originally　related；　as　an　incontestable　fact；　not　as　an
inference　deduced　by　that　favourite　method　of　bining；　and　reasoning　from；　circumstances
grave　and　trivial；　which　has　already　enriched　and　will　continue　to　enrich　history　with　so　many
fictions　given　out　as　facts。　But　that　apparently　so　extensive　range　of　events　lies　beyond　the　pale　of
history；　in　fact　preceded　it。　In　our　language　the　term　History　unites　the　objective　with　the
subjective　side；　and　denotes　quite　as　much　the　historia　rerum　gestarum；　as　the　res　gestae
themselves；　on　the　other　hand　it　prehends　not　less　what　has　happened；　than　the　narration　of
what　has　happened。　This　union　of　the　two　meanings　we　must　regard　as　of　a　higher　order　than　mere
outward　accident；　we　must　suppose　historical　narrations　to　have　appeared　contemporaneously
with　historical　deeds　and　events。　It　is　an　internal　vital　principle　mon　to　both　that　produces　them
synchronously。　Family　memorials；　patriarchal　traditions；　have　an　interest　confined　to　the　family　and
the　clan。　The　uniform　course　of　events　which　such　a　condition　implies；　is　no　subject　of　serious
remembrance；　though　distinct　transactions　or　turns　of　fortune；　may　rouse　Mnemosyne　to　form
conceptions　of　them；　—　in　the　same　way　as　love　and　the　religious　emotions　provoke　imagination　to
give　shape　to　a　previously　formless　impulse。　But　it　is　the　State　which　first　presents　subject…matter
that　is　not　only　adapted　to　the　prose　of　History；　but　involves　the　production　of　such　history　in　the
very　progress　of　its　own　being。　Instead　of　merely　subjective　mandates　on　the　part　of　government；
—　sufficing　for　the　needs　of　the　moment；　—　a　munity　that　is　acquiring　a　stable　existence；　and
exalting　itself　into　a　State；　requires　formal　mands　and　laws　—　prehensive　and　universally
binding　prescriptions；　and　thus　produces　a　record　as　well　as　an　interest　concerned　with　intelligent；
definite　—　and；　in　their　results　—　lasting　transactions　and　occurrences；　on　which　Mnemosyne；　for
the　behoof　of　the　perennial　object　of　the　formation　and　constitution　of　the　State；　is　impelled　to
confer　perpetuity。　Profound　sentiments　generally；　such　as　that　of　love；　as　also　religious　intuition　and
its　conceptions；　are　in　themselves　plete　—　constantly　present　and　satisfying；　but　that　outward
existence　of　a　political　constitution　which　is　enshrined　in　its　rational　laws　and　customs；　is　an
imperfect　Present；　and　cannot　be　thoroughly　understood　without　a　knowledge　of　the　past。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　69

The　periods　—　whether　we　suppose　them　to　be　centuries　or　millennia　—　that　were　passed　by
nations　before　history　was　written　among　them；　—　and　which　may　have　been　filled　with
revolutions；　nomadic　wanderings；　and　the　strangest　mutations；　—　are　on　that　very　account　destitute
of　objective　history；　because　they　present　no　subjective　history；　no　annals。　We　need　not　suppose
that　the　records　of　such　periods　have　accidentally　perished；　rather；　because　they　were　not
possible；　do　we　find　them　wanting。　Only　in　a　State　cognisant　of　Laws；　can　distinct　transactions
take　place；　acpanied　by　such　a　clear　consciousness　of　them　as　supplies　the　ability　and
suggests　the　necessity　of　an　enduring　record。　It　strikes　every　one；　in　beginning　to　form　an
acquaintance　with　the　treasures　of　Indian　literature；　that　a　land　so　rich　in　intellectual　products；　and
those　of　the　profoundest　order　of　thought；　has　no　History；　and　in　this　respect　contrasts　most
strongly　with　China　—　an　empire　possessing　one　so　remarkable；　one　going　back　to　the　most
ancient　times。　India　has　not　only　ancient　books　relating　to　religion；　and　splendid　poetical
productions；　but　also　ancient　codes；　the　existence　of　which　latter　kind　of　literature　has　been
mentioned　as　a　condition　necessary　to　the　origination　of　History　—　and　yet　History　itself　is　not
found。　But　in　that　country　the　impulse　of　organisation；　in　beginning　to　develop　social　distinctions；
was　immediately　petrified　in　the　merely　natural　classification　according　to　castes；　so　that　although
the　laws　concern　themselves　with　civil　rights；　they　make　even　these　dependent　on　natural
distinctions；　and　are　especially　occupied　with　determining　the　relations　（Wrongs　rather　than　Rights）
of　those　classes　towards　each　other；　i。e。；　the　privileges　of　the　higher　over　the　lower。　Consequently；
the　element　of　morality　is　banished　from　the　pomp　of　Indian　life　and　from　its　political　institutions。
Where　that　iron　bondage　of　distinctions　derived　from　nature　prevails；　the　connection　of　society　is
nothing　but　wild　arbitrariness；　—　transient　activity；　—　or　rather　the　play　of　violent　emotion　without
any　goal　of　advancement　or　development。　Therefore　no　intelligent　reminiscence；　no　object　for
Mnemosyne　presents　itself；　and　imagination　—　confused　though　profound　—　expatiates　in　a　region；
which；　to　be　capable　of　History；　must　ha