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第9章

哲学史-philosophy of history(英文版)-第9章

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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 that condition。 The History of the World is not the theatre of happiness。 Periods of
happiness are blank pages in it; for they are periods of harmony; — periods when the antithesis is
in abeyance。 Reflection on self; — the Freedom above described — is abstractly defined as the
formal element of the activity of the absolute Idea。 The realising activity of which we have spoken
is the middle term of the Syllogism; one of whose extremes is the Universal essence; the Idea;
which reposes in the peralia of Spirit; and the other; the plex of external things; objective
matter。 That activity is the medium by which the universal latent principle is translated into the
domain of objectivity。 

                                   § 29

I will endeavour to make what has been said more vivid and clear by examples。 

The building of a house is; in the first instance; a subjective aim and design。 On the other hand we
have; as means; the several substances required for the work; — Iron; Wood; Stones。 The
elements are made use of in working up this material: fire to melt the iron; wind to blow the fire;
water to set wheels in motion; in order to cut the wood; &c。 The result is; that the wind; which has
helped to build the house; is shut out by the house; so also are the violence of rains and floods;
and the destructive powers of fire; so far as the house is made fire…proof。 The stones and beams
obey the law of gravity; — press downwards; — and so high walls are carried up。 Thus the
elements are made use of in accordance with their nature; and yet to co…operate for a product; by
which their operation is limited。 Thus the passions of men are gratified; they develop themselves
and their aims in accordance with their natural tendencies; and build up the edifice of human
society; thus fortifying a position for Right and Order against themselves。 

                                   § 30

The connection of events above indicated; involves also the fact; that in history an additional result
is monly produced by human actions beyond that which they aim at and obtain — that which
they immediately recognise and desire。 They gratify their own interest; but something farther is
thereby acplished; latent in the actions in question; though not present to their consciousness;
and not included in their design。 An analogous example is offered in the case of a man who; from a
feeling of revenge; — perhaps not an unjust one; but produced by injury on the other's part; —
burns that other man's house。 A connection is immediately established between the deed itself and
a train of circumstances not directly included in it; taken abstractedly。 In itself it consisted in merely
presenting a small flame to a small portion of a beam。 Events not involved in that simple act follow
of themselves。 The part of the beam which was set fire to is connected with its remote portions;
the beam itself is united with the woodwork of the house generally; and this with other houses; so
that a wide conflagration ensues; which destroys the goods and chattel

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