哲学史-philosophy of history(英文版)-第5章
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the fundamental natural relations thus involved。 But Spirit； and the course of its development； is our
substantial object。 Our task does not require us to contemplate Nature as a Rational System in
itself — though in its own proper domain it proves itself such — but simply in its relation to Spirit。
On the stage on which we are observing it； — Universal History — Spirit displays itself in its most
concrete reality。 Notwithstanding this （or rather for the very purpose of prehending the
general principles which this； its form of concrete reality； embodies） we must premise some
abstract characteristics of the nature of spirit。 Such an explanation； however； cannot be given
here under any other form than that of bare assertion。 The present is not the occasion for unfolding
the idea of Spirit speculatively； for whatever has a place in an Introduction； must； as already
observed； be taken as simply historical； something assumed as having been explained and proved
elsewhere； or whose demonstration awaits the sequel of the Science of History itself。
§ 20
We have therefore to mention here：
（1） The abstract characteristics of the nature of Spirit。
（2） What means Spirit uses in order to realise its Idea。
（3） Lastly； we must consider the shape which the perfect embodiment of Spirit assumes…the State。
（1） The Abstract Characteristics of the Nature of Spirit
§ 21
The nature of Spirit may be understood by a glance at its direct opposite — Matter。 As the
essence of Matter is Gravity； so； on the other hand； we may affirm that the substance； the essence
of Spirit is Freedom。 All will readily assent to the doctrine that Spirit； among other properties； is
also endowed with Freedom； but philosophy teaches that all the qualities of Spirit exist only
through Freedom； that all are but means for attaining Freedom； that all seek and produce this and
this alone。 It is a result of speculative Philosophy； that Freedom is the sole truth of Spirit。 Matter
possesses gravity in virtue of its tendency towards a central point。 It is essentially posite；
consisting of parts that exclude each other。 It seeks its Unity； and therefore exhibits itself as
self…destructive； as verging towards its opposite ＇an indivisible point＇。 If it could attain this； it would
be Matter no longer； it would have perished。 It strives after the realisation of its Idea； for in Unity it
exists ideally。 Spirit； on the contrary； may be defined as that which has its centre in itself。 It has
not a unity outside itself； but has already found it； it exists in and with itself。 Matter has its essence
out of itself； Spirit is self…contained existence （Bei…sich…selbst…seyn）。 Now this is Freedom；
exactly。 For if I am dependent； my being is referred to something else which I am not； I cannot
exist independently of something external。 I am free on the contrary； when my existence depends
upon myself。 This self…contained existence of Spirit is none other than self…consciousness —
consciousness of one's own being。 Two things must be distinguished in consciousness； first； the
fact that I know； secondly； what I know。 In self consciousness these are merged in one； for
Spirit knows itself。 It involves an appreciation of its own nature； as also an energy enabling it to
realise itself； to make itself actually that which it is potentially。 According to this abstract definition
it may be said of Universal History； that it is the exhibition of Spirit in the process of working out
the knowledge of that which it is potentially。 And as the germ bears in itself the whole nature of the
tree； and the taste and form of its fruits； so do the first traces of Spirit virtually contain the whole of
that History。 The Orientals have not attained the knowledge that Spirit — Man as such — is free；
and because they do not know this they are not free。 They only know that one is free。 But on this
very account； the freedom of that one is only caprice； ferocity — brutal recklessness or passion； or
a mildness and tameness of the desires； which is itself only an accident of Nature — mere caprice
like the former。 — That one is therefore only a Despot； not a free man。 The consciousness of
Freedom first arose among the Greeks； and therefore they were free； but they； and the Romans
likewise； knew only that some are free； — not man as such。 Even Plato and Aristotle did not know
this。 The Greeks； therefore； had slaves； and their whole life and the maintenance of their splendid
liberty； was implicated with the institution of slavery： a fact moreover； which made that liberty on
the one hand only an accidental； transient and limited growth； on the other hand； constituted it a
rigorous thraldom of our mon nature — of the Human。 The German nations； under the
influence of Christianity； were the first to attain the consciousness； that man； as man； is free： that it
is the freedom of Spirit which constitutes its essence。 This consciousness arose first in religion； the
inmost region of Spirit； but to introduce the principle into the various relations of the actual world；
involves a more extensive problem than its simple implantation； a problem whose solution and
application require a severe and lengthened process of culture。 In proof of this； we may note that
slavery did not cease immediately on the reception of Christianity。 Still less did liberty predominate
in States； or Governments and Constitutions adopt a rational organisation； or recognise freedom
as their basis。 That application of the principle to political relations； the thorough moulding and
interperation of the constitution of society by it； is a process identical with history itself。 I have
already directed attention to the distinction here involved； between a principle as such； and
its…application； i。e。 its introduction and carrying out in the actual phenomena of Spirit and Life。
This is a point of fundamental importance in our science； and one which must be constantly
respected as essential。 And in the same way as this distinction has attracted attention in view of the
Christian principle of self…consciousness — Freedom； it also shows itself as an essential one； in
view of the principle of Freedom generally。 The History of the world is none other than the
progress of the consciousness of Freedom； a progress whose development according to the
necessity of its nature； it is our business to investigate。
§ 22
The general statement given above； of the various grades in the consciousness of Freedom — and
which we applied in the first instance to the fact that the Eastern nations knew only that one is free；
the Greek and Roman world only that some are free； whilst we know that all men absolutely （man
as man） are free； — supplies us with the natural division of Universal History； and suggests the
mode of its discussion。 This is remarked； however； only incidentally and anticipatively； some other
ideas must be first explained。
§ 23
The destiny of the spiritual World； and； — since this is the substantial World； while the physical
remains subordinate to it； or； in the language of speculation； has no truth as against the spiritual；
— the final cause of the World at large； we allege to be the consciousness of its own freedom on
the part of Spirit； and ipso facto； the reality of that freedom。 But that this term “Freedom；”
without further qualification； is an indefinite； and incalculable ambiguous term； and that while that
which it represents is the ne plus ultra of attainment； it is liable to an infinity of misunderstandings；
confusions and errors； and to bee the occasion for all imaginable excesses； — has never been
more clearly known and felt than in modern times。 Yet； for the present； we must content ourselves
with the term itself without farther definition。 Attention was also directed to the importance of the
infinite difference between a principle in the abstract； and its realisation in the concrete。 In the
process before us； the essential nature of freedom … which involves in it absolute necessity； — is to
be displayed as ing to a consciousness of itself （for it is in its very nature； self…consciousness）
and thereby realising its existence。 Itself is its own object of attainment； and the sole aim of Spirit。
This result it is； at which the process of the World's History has been continually aiming； and to
which the sacrifices that have ever and anon been laid on the vast altar of the earth； through the
long lapse of ages； have been offered。 This is the only aim that sees itself realised and fulfilled； the
only pole of repose amid the ceaseless change of events and conditions； and the sole efficient
principle that pervades them。 This final aim is God's purpose with the world； but God is the
absolutely perfect Being； and can； therefore； will nothing other than himself — his own Will。 The
Nature of His Will — that is； His Nature itself — is what we here call the Idea of Freedom；
translating the language of Religion into that of Thought。 The question； then； which we may next
put； is： What means does this principle of Freedom use for its realisation？ This is the second point
we have to consider。
（2） The Means Spirit Uses to Realise Its Idea
§ 24
The question of the means by which Freedom develops itself to a World； conducts us to the
phenomenon of History itself。 Although Freedom is； primarily； an undeveloped idea； the means it
uses are external and phenomenal； presenting themselves in History to our sensuous vision。 The
first glance at History convinces us that the actions of men proceed from their needs； their
passions； their characters and talents； and impresses us with the belief that such needs； passions
and interests are the sole springs of action — the efficient agents in this scene of activity。 Among
these may； perhaps； be found aims of a liberal or universal kind — benevolence it may be； or noble
patriotism； but such virtues and general views are but insignificant as pared with the World
and its doings。 We may perhaps see the Ideal of Reason actualised in those who adopt such aims；
and within the sphere of their influence； but they bear only a trifling proportion to the mass of the
human race； and the extent of that influence is limited accordingly。 Passions； private aims； and the
satisfaction of selfish desires； are on the other hand； most effective springs of action。 Their power
lies in the fact that they respect none of the limitations which justice and morality would impose on
them； and that these natural impulses have a more direct influence over man than the artificial and
tedious discipline that tends to order and self…restraint； law and morality。 When we look at this
display of passions； and the consequences of their violence； the Unreason which is associated not
；only with them； but even （rather we might say especially） with good designs and righteous aims；
when we see the evil； the vice； the ruin that has befallen the most flourishing kingdoms which the
mind of man ever created； we can scarce avoid being filled with sorrow at this universal taint of
corruption： and； since this decay is not the work of mere Nature； but of the Human Will — a moral
embitterment — a revolt of the Good Spirit （if it have a place within us） may well be the result of
our reflections。 Without rhetorical exaggeration； a simply truthful bination of the miseries that
have overwhelmed the noblest of nations and polities； and the finest exemplars of private virtue； —
forms a picture of most fearful aspect； and excites emotions of the profoundest and most hopeless
sadness； counter…balanced by no consolatory result。 We endure in beholding it a mental torture；
allowing no defence or escape but the consideration that what has happened could not be
otherwise； that it is a fatality which no intervention could alter。 And at last we draw back from the
intolerable disgust with which these sorrowful reflections threaten us； into the more agreeable
environment of our individual life — the Present formed by our private aims and interests。 In short
we retreat into the selfishness that stands on the quiet shore； and thence enjoy in safety the distant
spectacle of “wrecks confusedly hurled。” But even regarding History as the slaughter…bench at
which the happiness of peoples； the wisdom of States； and the virtue of individuals have been
victimised — the question involuntarily arises — to what principle； to what final aim these enormous
sacrifices have been offered。 From this point the investigation usually proceeds to that which we
have made the general mencement of our enquiry。 Starting from this we pointed out those
phenomena which made up a picture so suggestive of gloomy emotions and thoughtful reflections
— as the very field which we； for our part； regard as exhibiting only the means for realising what
we assert to be the essential destiny — the absolute aim； or — which es to the same thing —
the true result of the World's History。 We have all along purposely eschewed “moral reflections”
as a method of rising from the scene of historical special
