哲学史-philosophy of history(英文版)-第15章

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secular　moralist。　But　looked　at　from　this　point；　moral　claims　that　are　irrelevant；　must　not　be
brought　into　collision　with　world…historical　deeds　and　their　acplishment。　The　Litany　of　private
virtues　—　modesty；　humility；　philanthropy　and　forbearance　—　must　not　be　raised　against　them。　The
History　of　the　World　might；　on　principle；　entirely　ignore　the　circle　within　which　morality　and　the　so
much　talked　of　distinction　between　the　moral　and　the　politic　lies　—　not　only　in　abstaining　from
judgments；　for　the　principles　involved；　and　the　necessary　reference　of　the　deeds　in　question　to
those　principles；　are　a　sufficient　judgment　of　them　—　but　in　leaving　Individuals　quite　out　of　view
and　unmentioned。　What　it　has　to　record　is　the　activity　of　the　Spirit　of　Peoples；　so　that　the
individual　forms　which　that　spirit　has　assumed　in　the　sphere　of　outward　reality；　might　be　left　to　the
delineation　of　special　histories。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　75

The　same　kind　of　formalism　avails　itself　in　its　peculiar　manner　of　the　indefiniteness　attaching　to
genius；　poetry；　and　even　philosophy；　thinks　equally　that　it　finds　these　everywhere。　We　have　here
products　of　reflective　thought；　and　it　is　familiarity　with　those　general　conceptions　which　single　out
and　name　real　distinctions　without　fathoming　the　true　depth　of　the　matter；　—　that　we　call　Culture。　It
is　something　merely　formal；　inasmuch　as　it　aims　at　nothing　more　than　the　analysis　of　the　subject；
whatever　it　be；　into　its　constituent　parts；　and　the　prehension　of　these　in　their　logical　definitions
and　forms。　It　is　not　the　free　universality　of　conception　necessary　for　making　an　abstract　principle
the　object　of　consciousness。　Such　a　consciousness　of　Thought　itself；　and　of　its　forms　isolated　from
a　particular　object；　is　Philosophy。　This　has；　indeed；　the　condition　of　its　existence　in　culture；　that
condition　being　the　taking　up　of　the　object　of　thought；　and　at　the　same　time　clothing　it　with　the
form　of　universality；　in　such　a　way　that　the　material　content　and　the　form　given　by　the　intellect　are
held　in　an　inseparable　state；　—　inseparable　to　such　a　degree　that　the　object　in　question　…which；　by
the　analysis　of　one　conception　into　a　multitude　of　conceptions；　is　enlarged　to　an　incalculable
treasure　of　thought　—　is　regarded　as　a　merely　empirical　datum　in　whose　formation　thought　has　bad
no　share。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　76

But　it　is　quite　as　much　an　act　of　Thought　—　of　the　Understanding　in　particular　—　to　embrace　in　one
simple　conception　object　which　of　itself　prehends　a　concrete　and　large　significance　（as　Earth；
Man；　…Alexander　or　Caesar）　and　to　designate　it　by　one　word；　—　as　to　resolve　such　a　conception
—　duly　to　isolate　in　idea　the　conceptions　which　it　contains；　and　to　give　them　particular　names。　And
in　reference　to　the　view　which　gave　occasion　to　what　has　just　been　said；　thus　much　will　be　clear；
—　that　as　reflection　produces　what　we　include　under　the　general　terms　Genius；　Talent；　Art；
Science；　—　formal　culture　on　every　grade　of　intellectual　development；　not　only　can；　but　must　grow；
and　attain　a　mature　bloom；　while　the　grade　in　question　is　developing　itself　to　a　State；　and　on　this
basis　of　civilisation　is　advancing　to　intelligent　reflection　and　to　general　forms　of　thought；　—　as　in
laws；　so　in　regard　to　all　else。　In　the　very　association　of　men　in　a　state；　lies　the　necessity　of　formal
culture　—　consequently　of　the　rise　of　the　sciences　and　of　a　cultivated　poetry　and　art　generally。　The
arts　designated　“plastic；”　require　besides；　even　in　their　technical　aspect；　the　civilised　association
of　men。　The　poetic　art　—　which　has　less　need　of　external　requirements　and　means；　and　which　has
the　element　of　immediate　existence；　the　voice；　as　its　material　—　steps　forth　with　great　boldness　and
with　matured　expression；　even　under　the　conditions　presented　by　a　people　not　yet　united　in　a
political　bination；　since；　as　remarked　above；　language　attains　on　its　own　particular　ground　a
high　intellectual　development；　prior　to　the　mencement　of　civilisation。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　77

Philosophy　also　must　make　its　appearance　where　political　life　exists；　since　that　in　virtue　of　which
any　series　of　phenomena　is　reduced　within　the　sphere　of　culture；　as　above　stated；　is　the　Form
strictly　proper　to　Thought；　and　thus　for　philosophy；　which　is　nothing　other　than　the　consciousness
of　this　form　itself　—　the　Thinking　of　Thinking；…　the　material　of　which　its　edifice　is　to　be　constructed；
is　already　prepared　by　general　culture。　If　in　the　development　of　the　State　itself；　periods　are
necessitated　which　impel　the　soul　of　nobler　natures　to　seek　refuge　from　the　Present　in　ideal
regions；　—　in　order　to　find　in　them　that　harmony　with　itself　which　it　can　no　longer　enjoy　in　the
discordant　real　world；　where　the　reflective　intelligence　attacks　all　that　is　holy　and　deep；　which　had
been　spontaneously　inwrought　into　the　religion；　laws　and　manners　of　nations；　and　brings　them
down　and　attenuates　them　to　abstract　godless　generalities；　—　Thought　will　be　pelled　to
bee　Thinking　Reason；　with　the　view　of　effecting　in　its　own　element；　the　restoration　of　its
principles　from　the　ruin　to　which　they　had　been　brought。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　78

We　find　then；　it　is　true；　among　all　world…historical　peoples；　poetry；　plastic　art；　science；　even
philosophy；　but　not　only　is　there　a　diversity　in　style　and　bearing　generally；　but　still　more　remarkably
in　subject…matter；　and　this　is　a　diversity　of　the　most　important　kind；　affecting　the　rationality　of　that
subject…matter。　It　is　useless　for　a　pretentious　aesthetic　criticism　to　demand　that　our　good　pleasure
should　not　be　made　the　rule　for　the　matter　—　the　substantial　part　of　their　contents　—　and　to
maintain　that　it　is　the　beautiful　form　as　such；　the　grandeur　of　the　fancy；　and　so　forth；　which　fine　art
aims　at；　and　which　must　be　considered　and　enjoyed　by　a　liberal　taste　and　cultivated　mind。　A
healthy　intellect　does　not　tolerate　such　abstractions；　and　cannot　assimilate　productions　of　the　kind
above　referred　to。　Granted　that　the　Indian　Epopees　might　be　placed　on　a　level　with　the　Homeric；
on　account　of　a　number　of　those　qualities　of　form　—　grandeur　of　invention　and　imaginative　power；
liveliness　of　images　and　emotions；　and　beauty　of　diction；　yet　the　infinite　difference　of　matter
remains；　consequently　one　of　substantial　importance　and　involving　the　interest　of　Reason　which　is
immediately　concerned　with　the　consciousness　of　the　Idea　of　Freedom；　and　its　expression　in
individuals。　There　is　not　only　a　classical　form；　but　a　classical　order　of　subject…matter；　and　in　a
work　of　art　form　and　subject…matter　are　so　closely　united　that　the　former　can　only　be　classical　to
the　extent　to　which　the　latter　is　so。　With　a　fantastic；　indeterminate　material　—　the　Rule　is　the
essence　of　Reason　…the　form　bees　measureless　and　formless；　or　mean　and　contracted。　In　the
same　way；　in　that　parison　of　the　various　systems　of　philosophy　of　which　we　have　already
spoken；　the　only　point　of　importance　is　overlooked；　namely　the　character　of　that　Unity　which　is
found　alike　in　the　Chinese；　the　Eleatic；　and　the　Spinozistic　philosophy　—　the　distinction　between
the　recognition　of　that　Unity　as　abstract　and　as　concrete　—　concrete　to　the　extent　of　being　a　unity
in　and　by　itself　—　a　unity　synonymous　with　Spirit。　But　that　co…ordination　proves　that　it　recognises
only　such　an　abstract　unity；　so　that　while　it　gives　judgment　respecting　philosophy　it　is　ignorant　of
that　very　point　which　constitutes　the　interest　of　philosophy。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　79

But　there　are　also　spheres　which；　amid　all　the　variety　that　is　presented　in　the　substantial　content　of
a　particular　form　of　culture；　remain　the　same。　The　difference　above　mentioned　in　art；　science；
philosophy；　concerns　the　thinking　Reason　and　Freedom；　which　is　the　self…consciousness　of　the
former；　and　which　has　the　same　one　root　with　Thought。　As　it　is　not　the　brute；　but　only　the　man　that
thinks；　he　only　—　and　only　because　he　is　a　thinking　being　—　has　Freedom。　His　consciousness
imports　this；　that　the　individual　prehends　itself　as　a　person；　that　is；　recognises　itself　in　its　single
existence　as　possessing　universality；　—　as　capable　of　abstraction　from；　and　of　surrendering　all
speciality；　and；　therefore；　as　inherently　infinite。　Consequently　those　spheres　of　intelligence　which　lie
beyond　the　limits　of　this　consciousness　are　a　mon　ground　among　those　substantial　distinctions。
Even　morality；　which　is　so　intimately　connected　with　the　consciousness　of　freedom；　can　be　very
pure　while　that　consciousness　is　still　wanting；　as　far；　that　is　to　say；　as　it　expresses　duties　and　rights
only　as　objective　mands；　or　even　as　far　as　it　remains　satisfied　with　the　merely　formal　elevation
of　the　soul　—　the　surrender　of　the　sensual；　and　of　all　sensual　motives　—　in　a　purely　negative；
self…denying　fashion。　The　Chinese　morality　—　since　Europeans　have　bee　acquainted　with　it
and　with　the　writings　of　Confucius　—　has　obtained　the　greatest　praise　and　proportionate　attention
from　those　who　are　familiar　with　the　Christian　morality。　There　is　a　similar　acknowledgment　of　the
sublimity　with　which　the　Indian　religion　and　poetry；　（a　statement　that　must；　however；　be　limited　to
the　higher　kind）；　but　especially　the　Indian　philosophy；　expatiate　upon　and　demand　the　removal　and
sacrifice　of　sensuality。　Yet　both　these　nations　are；　it　must　be　confessed；　entirely　wanting　in　the
essential　consciousness　of　the　Idea　of　Freedom。　To　the　Chinese　their　moral　laws　are　just　like
natural　laws；　—　external；　positive　mands；　—　claims　established　by　force；　—　pulsory　duties
or　rules　of　courtesy　towards　each　other。　Freedom；　through　which　alone　the　essential；
determinations　of　Reason　bee　moral　sentiments；　is　wanting。　Morality　is　a　political　affair；　and　its
laws　are　administered　by　officers　of　government　and　legal　tribunals。　Their　treatises　upon　it　（which
are　not　law　books；　but　are　certainly　addressed　to　the　subjective　will　and　individual　disposition）
read；　—　as　do　the　moral　writings　of　the　Stoics　—　like　a　string　of　mands　stated　as　necessary　for
realising　the　goal　of　happiness；　so　that　it　seems　to　be　left　free　to　men；　on　their　part；　to　adopt　such
mands；　—　to　observe　them　or　not；　while　the　conception　of　an　abstract　subject；　“a　wise　man”
＇Sapiens＇　forms　the　culminating　point　among　the　Chinese；　as　also　among　the　Stoic　moralists。　Also
in　the　Indian　doctrine　of　the　renunciation　of　the　sensuality　of　desires　and　earthly　interests；　positive
moral　freedom　is　not　the　object　and　end；　but　the　annihilation　of　consciousness　—　spiritual　and　even
physical　privation　of　life。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　80

It　is　the　concrete　spirit　of　a　people　which　we　have　distinctly　to　recognise；　and　since　it　is　Spirit　it
can　only　be　prehended　spiritually；　that　is；　by　thought。　It　is　this　alone　which　takes　the　lead　in　all
the　deeds　and　tendencies　of　that　people；　and　which　is　occupied　in　realising　itself；　—　in　satisfying　its
ideal　and　being　self…conscious；　—　for　its　great　business　is　self…production。　But　for　spirit；　the
highest　attainment　is　self…knowledge；　an　advance　not　only　to　the　intuition；　but　to　the　thought　—
the　clear　conception　of　itself。　This　it　must　and　is　also　destined　to　acplish；　but　the
acplishment　is　at　the　same　time　its　dissolution。；　and　the　rise　of　another　spirit；　another
world…historical　people；　another　epoch　of　Universal　History。　This　transition　and　connection　leads
us　to　the　connection　of　the　whole　—　the　idea　of　the　World's　History　as　such　—　which　we　have　now
to　consider　more　closely；　and　of　which　we　have　to　give　a　representation。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　81

History　in　general　is　therefore　the　development　of　Spirit　in　Time；　as　Nature　is　the　development　of
the　Idea　in　Space。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　82

If　then　we　cast　a　glance　over　the　World's　History　generally；　we　see　a　vast　picture　of　changes　and
transactions；　of　infinitely　manifold　forms　of　peoples；　states；　individuals；　in　unresting　succession。
Everything　that　can　enter　into　and　interest　the　soul　of　man　—　all　our　sensibility　to　goodness；
beauty；　and　greatness　—　is　called　into　play。　On　every　hand　aims　are　adopted　and　pursued；　which
we　recognise；　whose　acplishment　we　desire　—　we　hope　and　fear　for　them。　In　all　these
occurrences　and　changes　we　behold　human　action　and　suffering　predominant；　everywhere
something　akin　to　ourselves；　and　therefore　everywhere　something　that　excites　our　interest　for　or
against。　Sometimes　it　attracts　us　by　beauty；　freedom；　and　rich　variety；　sometimes　by　energy　such
as　enables　even　vice　to　make　itself　interesting。　Sometimes　we　see　the　more　prehensive　mass
of　some　general　interest　advancing　with　parative　slowness　and　subsequently　sacrificed　to　an
infinite　plication　of　trifling　circumstances；　and　so　dissipated　into　atoms。　Then；　again；　with　a　vast
expenditure　of　power　a　trivial　result　is　produced；　while　from　what　appears　unimportant　a
tremendous　issue　proceeds。　On　every　hand　there　is　the　motliest　throng　of　events　drawing　us　within
the　circle　of　its　interest；　and　when　one　bination　vanishes　another　immediately　appears　in　its
place。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　83