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第7章

哲学史-philosophy of history(英文版)-第7章

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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; i

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