《哲学史-philosophy of history(英文版)》philosophy of history(英文版)-第13章
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 Histo