哲学史-philosophy of history(英文版)-第6章

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as　a　method　of　rising　from　the　scene　of　historical　specialties　to　the　general　principles　which　they
embody。　Besides；　it　is　not　the　interest　of　such　sentimentalities；　really　to　rise　above　those　depressing
emotions；　and　to　solve　the　enigmas　of　Providence　which　the　considerations　that　occasioned　them；
present。　It　is　essential　to　their　character　to　find　a　gloomy　satisfaction　in　the　empty　and　fruitless
sublimities　of　that　negative　result。　We　return　then　to　the　point　of　view　which　we　have　adopted；
observing　that　the　successive　steps　（Momente）　of　the　analysis　to　which　it　will　lead　us；　will　also
evolve　the　conditions　requisite　for　answering　the　enquiries　suggested　by　the　panorama　of　sin　and
suffering　that　history　unfolds。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　25

The　first　remark　we　have　to　make；　and　which　…　though　already　presented　more　than　once　—
cannot　be　too　often　repeated　when　the　occasion　seems　to　call　for　it；　—　is　that　what　we　call　the
principle；　aim；　destiny；　or　the　nature　and　idea　of　Spirit；　is　something　merely　general　and　abstract。
Principle　—　Plan　of　Existence　—　Law　—　is　a　hidden；　undeveloped　essence；　which　as　such　—
however　true　in　itself　—　is　not　pletely　real。　Aims；　principles；　&c。；　have　a　place　in　our　thoughts；
in　our　subjective　design　only；　but　not　yet　in　the　sphere　of　reality。　That　which　exists　for　itself　only；　is
a　possibility；　a　potentiality；　but　has　not　yet　emerged　into　Existence。　A　second　element　must　be
introduced　in　order　to　produce　actuality　—　viz。　actuation；　realisation；　and　whose　motive　power　is
the　Will　—　the　activity　of　man　in　the　widest　sense。　It　is　only　by　this　activity　that　that　Idea　as　well　as
abstract　characteristics　generally；　are　realised；　actualised；　for　of　themselves　they　are　powerless。
The　motive　power　that　puts　them　in　operation；　and　gives　them　determinate　existence；　is　the　need；
instinct；　inclination；　and　passion　of　man。　That　some　conception　of　mine　should　be　developed　into
act　and　existence；　is　my　earnest　desire：　I　wish　to　assert　my　personality　in　connection　with　it：　I　wish
to　be　satisfied　by　its　execution。　If　I　am　to　exert　myself　for　any　object；　it　must　in　some　way　or　other
be　my　object。　In　the　acplishment　of　such　or　such　designs　I　must　at　the　same　time　find　my
satisfaction；　although　the　purpose　for　which　I　exert　myself　includes　a　plication　of　results；　many
of　which　have　no　interest　for　me。　This　is　the　absolute　right　of　personal　existence　—　to　find　itself
satisfied　in　its　activity　and　labour。　If　men　are　to　interest　themselves　for　anything；　they　must　（so　to
speak）　have　part　of　their　existence　involved　in　it；　find　their　individuality　gratified　by　its　attainment。
Here　a　mistake　must　be　avoided。　We　intend　blame；　and　justly　impute　it　as　a　fault；　when　we　say　of
an　individual；　that　he　is　“interested”　（in　taking　part　in　such　or　such　transactions）　that　is；　seeks
only　his　private　advantage。　In　reprehending　this　we　find　fault　with　him　for　furthering　his　personal
aims　without　any　regard　to　a　more　prehensive　design；　of　which　he　takes　advantage　to　promote
his　own　interest；　or　which　he　even　sacrifices　with　this　view。　But　he　who　is　active　in　promoting　an
object；　is　not　simply　“interested；”　but　interested　in　that　object　itself。　Language　faithfully
expresses　this　distinction。　—　Nothing　therefore　happens；　nothing　is　acplished；　unless　the
individuals　concerned；　seek　their　own　satisfaction　in　the　issue。　They　are　particular　units　of　society；
i。e。　they　have　special　needs；　instincts；　and　interests　generally；　peculiar　to　themselves。　Among　these
needs　are　not　only　such　as　we　usually　call　necessities　—　the　stimuli　of　individual　desire　and　volition
—　but　also　those　connected　with　individual　views　and　convictions；　or　—　to　use　a　term　expressing
less　decision　—　leanings　of　opinion；　supposing　the　impulses　of　reflection；　understanding；　and
reason；　to　have　been　awakened。　In　these　cases　people　demand；　if　they　are　to　exert　themselves　in
any　direction；　that　the　object　should　mend　itself　to　them；　that　in　point　of　opinion；　—　whether　as
to　its　goodness；　justice；　advantage；　profit；　—　they　should　be　able　to　“enter　into　it”　（dabei　seyn）。
This　is　a　consideration　of　especial　importance　in　our　age；　when　people　are　less　than　formerly
influenced　by　reliance　on　others；　and　by　authority；　when；　on　the　contrary；　they　devote　their
activities　to　a　cause　on　the　ground　of　their　own　understanding；　their　independent　conviction　and
opinion。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　26

We　assert　then　that　nothing　has　been　acplished　without　interest　on　the　part　of　the　actors；　and
—　if　interest　be　called　passion；　inasmuch　as　the　whole　individuality；　to　the　neglect　of　all　other　actual
or　possible　interests　and　claims；　is　devoted　to　an　object　with　every　fibre　of　volition；　concentrating
all　its　desires　and　powers　upon　it　—　we　may　affirm　absolutely　that　nothing　great　in　the　World　has
been　acplished　without　passion。　Two　elements；　therefore；　enter　into　the　object　of　our
investigation；　the　first　the　Idea；　the　second　the　plex　of　human　passions；　the　one　the　warp；　the
other　the　woof　of　the　vast　arras…web　of　Universal　History。　The　concrete　mean　and　union　of　the
two　is　Liberty；　under　the　conditions　of　morality　in　a　State。　We　have　spoken　of　the　Idea　of
Freedom　as　the　nature　of　Spirit；　and　the　absolute　goal　of　History。　Passion　is　regarded　as　a　thing　of
sinister　aspect；　as　more　or　less　immoral。　Man　is　required　to　have　no　passions。　Passion；　it　is　true；　is
not　quite　the　suitable　word　for　what　I　wish　to　express。　I　mean　here　nothing　more　than　human
activity　as　resulting　from　private　interests　—　special；　or　if　you　will；　self…seeking　designs　—　with　this
qualification；　that　the　whole　energy　of　will　and　character　is　devoted　to　their　attainment；　that　other
interests　（which　would　in　themselves　constitute　attractive　aims）；　or　rather　all　things　else；　are
sacrificed　to　them。　The　object　in　question　is　so　bound　up　with　the　man's　will；　that　it　entirely　and
alone　determines　the　“hue　of　resolution”　and　is　inseparable　from　it。　It　has　bee　the　very
essence　of　his　volition。　For　a　person　is　a　specific　existence；　not　man　in　general　（a　term　to　which　no
real　existence　corresponds）；　but　a　particular　human　being。　The　term　“character”　likewise
expresses　this　idiosyncrasy　of　Will　and　Intelligence。　But　Character　prehends　all　peculiarities
whatever；　the　way　in　which　a　person　conducts　himself　in　private　relations；　&c。；　and　is　not　limited
to　his　idiosyncrasy　in　its　practical　and　active　phase。　I　shall；　therefore；　use　the　term　“passion；”
understanding　thereby　the　particular　bent　of　character；　as　far　as　the　peculiarities　of　volition　are　not
limited　to　private　interest；　but　supply　the　impelling　and　actuating　force　for　acplishing　deeds
shared　in　by　the　munity　at　large。　Passion　is　in　the　first　instance　the　subjective；　and　therefore
the　formal　side　of　energy；　will；　and　activity　—　leaving　the　object　or　aim　still　undetermined。　And
there　is　a　similar　relation　of　formality　to　reality　in　merely　individual　conviction；　individual　views；
individual　conscience。　It　is　always　a　question；　of　essential　importance；　what　is　the　purport　of　my
conviction；　what　the　object　of　my　passion；　in　deciding　whether　the　one　or　the　other　is　of　a　true　and
substantial　nature。　Conversely；　if　it　is　so；　it　will　inevitably　attain　actual　existence　—　be　realised。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　27

From　this　ment　on　the　second　essential　element　in　the　historical　embodiment　of　an　aim；　we
infer　—　glancing　at　the　institution　of　the　State　in　passing　—　that　a　State　is　then　well　constituted　and
internally　powerful；　when　the　private　interest　of　its　citizens　is　one　with　the　mon　interest　of　the
State；　when　the　one　finds　its　gratification　and　realisation　in　the　other；　—　a　proposition　in　itself　very
important。　But　in　a　State　many　institutions　must　be　adopted；　much　political　machinery　invented；
acpanied　by　appropriate　political　arrangements；　—　necessitating　long　struggles　of　the
understanding　before　what　is　really　appropriate　can　be　discovered；　—　involving；　moreover；
contentions　with　private　interest　and　passions；　and　a　tedious　discipline　of　these　latter；　in　order　to
bring　about　the　desired　harmony。　The　epoch　when　a　State　attains　this　harmonious　condition；
marks　the　period　of　its　bloom；　its　virtue；　its　vigour；　and　its　prosperity。　But　the　history　of　mankind
does　not　begin　with　a　conscious　aim　of　any　kind；　as　it　is　the　case　with　the　particular　circles　into
which　men　form　themselves　of　set　purpose。　The　mere　social　instinct　implies　a　conscious　purpose
of　security　for　life　and　property；　and　when　society　has　been　constituted；　this　purpose　bees
more　prehensive。　The　History　of　the　World　begins　with　its　general　aim　—　the　realisation　of　the
Idea　of　Spirit　—　only　in　an　implicit　form　（an　sich）　that　is；　as　Nature；　a　hidden；　most　profoundly
hidden；　unconscious　instinct；　and　the　whole　process　of　History　（as　already　observed）；　is　directed
to　rendering　this　unconscious　impulse　a　conscious　one。　Thus　appearing　in　the　form　of　merely
natural　existence；　natural　will　—　that　which　has　been　called　the　subjective　side；　—　physical　craving；
instinct；　passion；　private　interest；　as　also　opinion　and　subjective　conception；　—　spontaneously
present　themselves　at　the　very　mencement。　This　vast　congeries　of　volitions；　interests　and
activities；　constitute　the　instruments　and　means　of　the　World…Spirit　for　attaining　its　object；　bringing
it　to　consciousness；　and　realising　it。　And　this　aim　is　none　other　than　finding　itself　—　ing　to　itself
—　and　contemplating　itself　in　concrete　actuality。　But　that　those　manifestations　of　vitality　on　the　part
of　individuals　and　peoples；　in　which　they　seek　and　satisfy　their　own　purposes；　are；　at　the　same
time；　the　means　and　instruments　of　a　higher　and　broader　purpose　of　which　they　know　nothing；　—
which　they　realise　unconsciously；　…　　might　be　made　a　matter　of　question；　rather　has　been
questioned；　and　in　every　variety　of　form　negatived；　decried　and　contemned　as　mere　dreaming　and
“Philosophy。”　But　on　this　point　I　announced　my　view　at　the　very　outset；　and　asserted　our
hypothesis；　—　which；　however；　　of　a　legitimate　inference；　—
and　our　belief；　that　Reason　governs　the　world；　and　has　consequently　governed　its　history。　In
relation　to　this　independently　universal　and　substantial　existence　—　all　else　is　subordinate；
subservient　to　it；　and　the　means　for　its　development。　—　The　Union　of　Universal　Abstract　Existence
generally　with　the　Individual；　…　the　Subjective　—　that　this　alone　is　Truth；　belongs　to　the　department
of　speculation；　and　is　treated　in　this　general　form　in　Logic。　—　But　in　the　process　of　the　World's
History　itself；　—　as　still　inplete；　—　the　abstract　final　aim　of　history　is　not　yet　made　the　distinct
object　of　desire　and　interest。　While　these　limited　sentiments　are　still　unconscious　of　the　purpose
they　are　fulfilling；　the　universal　principle　is　implicit　in　them；　and　is　realising　itself　through　them。　The
question　also　assumes　the　form　of　the　union　of　Freedom　and　Necessity；　the　latent　abstract
process　of　Spirit　being　regarded　as　Necessity；　while　that　which　exhibits　itself　in　the　conscious　will
of　men；　as　their　interest；　belongs　to　the　domain　of　Freedom。　As　the　metaphysical　connection　（i。e。
the　connection　in　the　Idea）　of　these　forms　of　thought；　belongs　to　Logic；　it　would　be　out　of　place　to
analyse　it　here。　The　chief　and　cardinal　points　only　shall　be　mentioned。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　28

Philosophy　shows　that　the　Idea　advances　to　an　infinite　antithesis；　that；　viz。　between　the　Idea　in　its
free；　universal　form　—　in　which　it　exists　for　itself　—　and　the　contrasted　form　of　abstract
introversion；　reflection　on　itself；　which　is　formal　existence…for…self；　personality；　formal　freedom；
such　as　belongs　to　Spirit　only。　The　universal　Idea　exists　thus　as　the　substantial　totality　of　things　on
the　one　side；　and　as　the　abstract　essence　of　free　volition　on　the　other　side。　This　reflection　of　the
mind　on　itself　is　individual　self…consciousness　—　the　polar　opposite　of　the　Idea　in　its　general　form；
and　therefore　existing　in　absolute　Limitation。　This　polar　opposite　is　consequently　limitation；
particularisation；　for　the　universal　absolute　being；　it　is　the　side　of　its　definite　existence；　the　sphere
of　its　formal　reality；　the　sphere　of　the　reverence　paid　to　God。　—　To　prehend　the　absolute
connection　of　this　antithesis；　is　the　profound　task　of　metaphysics。　This　Limitation　originates　all
forms　of　particularity　of　whatever　kind。　The　formal　volition　＇of　which　we　have　spoken＇　wills　itself；
desires　to　make　its　own　personality　valid　in　all　that　it　purposes　and　does：　even　the　pious　individual
wishes　to　be　saved　and　happy。　This　pole　of　the　antithesis；　existing　for　itself；　is　—　in　contrast　with
the　Absolute　Universal　Being　—　a　special　separate　existence；　taking　cognisance　of　speciality　only；
and　willing　that　alone。　In　short　it　plays　its　part　in　the　region　of　mere　phenomena。　This　is　the　sphere
of　particular　purposes；　in　effecting　which　individuals　exert　themselves　on　behalf　of　their　individuality
—　give　it　full　play　and　objective　realisation。　This　is　also　the　sphere　of　happiness　and　its　opposite。
He　is　happy　who　finds　his　condition　suited　to　his　special　character；　will；　and　fancy；　and　so　enjoys
himself　in