《哲学史-philosophy of history(英文版)》philosophy of history(英文版)-第32章
§ 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