哲学史-philosophy of history(英文版)-第10部分

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…viz。　the　spreading　of　peoples　over　the　earth；　their　separation　from　each　other；　their　ings　and
wanderings　—　remain　involved　in　the　obscurity　of　a　voiceless　past。　They　are　not　acts　of　Will
being　self…conscious　—　of　Freedom；　mirroring　itself　in　a　phenomenal　form；　and　creating　for
itself　a　proper　reality。　Not　partaking　of　this　element　of　substantial；　veritable　existence；　those
nations　—　notwithstanding　the　development　of　language　among　them　—　never　advanced　to　the
possession　of　a　history。　The　rapid　growth　of　language；　and　the　progress　and　dispersion　of
Nations；　assume　importance　and　interest　for　concrete　Reason；　only　when　they　have　e　in
contact　with　States；　or　begin　to　form　political　constitutions　themselves。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　71

After　these　remarks；　relating　to　the　form　of　the　mencement　of　the　World's　History；　and　to
that　ante…historical　period　which　must　be　excluded　from　it；　we　have　to　state　the　direction　of　its
course：　though　here　only　formally。　The　further　definition　of　the　subject　in　the　concrete；　es
under　the　head　of　arrangement。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　72

Universal　history　—　as　already　demonstrated　—　shows　the　development　of　the　consciousness　of
Freedom　on　the　part　of　Spirit；　and　of　the　consequent　realisation　of　that　Freedom。　This
development　implies　a　gradation　—　a　series　of　increasingly　adequate　expressions　or　manifestations
of　Freedom；　which　result　from　its　Idea。　The　logical；　and　—　as　still　more　prominent　—　the
dialectical　nature　of　the　Idea　in　general；　viz。　that　it　is　self…determined　—　that　it　assumes　successive
forms　which　it　successively　transcends；　and　by　this　very　process　of　transcending　its　earlier　stages；
gains　an　affirmative；　and；　in　fact；　a　richer　and　more　concrete　shape；　—　this　necessity　of　its　nature；
and　the　necessary　series　of　pure　abstract　forms　which　the　Idea　successively　assumes　—　is
exhibited　in　the　department　of　Logic。　Here　we　need　adopt　only　one　of　its　results；　viz。　that　every
step　in　the　process；　as　differing　from　any　other；　has　its　determinate　peculiar　principle。　In　history　this
principle　is　idiosyncrasy　of　Spirit　—　peculiar　National　Genius。　It　is　within　the　limitations　of　this
idiosyncrasy　that　the　spirit　of　the　nation；　concretely　manifested；　expresses　every　aspect　of　its
consciousness　and　will　—　the　whole　cycle　of　its　realisation。　Its　religion；　its　polity；　its　ethics；　its
legislation；　and　even　its　science；　art；　and　mechanical　skill；　all　bear　its　stamp。　These　special
peculiarities　find　their　key　in　that　mon　peculiarity；　—　the　particular　principle　that　characterises　a
people；　as；　on　the　other　hand；　in　the　facts　which　History　presents　in　detail；　that　mon
characteristic　principle　may　be　detected。　That　such　or　such　a　specific　quality　constitutes　the
peculiar　genius　of　a　people；　is　the　element　of　our　inquiry　which　must　be　derived　from　experience；
and　historically　proved。　To　acplish　this；　presupposes　not　only　a　disciplined　faculty　of
abstraction；　but　an　intimate　acquaintance　with　the　Idea。　The　investigator　must　be　familiar　à　priori
（if　we　like　to　call　it　so）；　with　the　whole　circle　of　conceptions　to　which　the　principles　in　question
belong　—　just　as　Kepler　（to　name　the　most　illustrious　example　in　this　mode　of　philosophising）　must
have　been　familiar　à　priori　with　ellipses；　with　cubes　and　squares；　and　with　ideas　of　their　relations
before　be　could　discover；　from　the　empirical　data；　those　immortal　“Laws”　of　his；　which　are　none
other　than　forms　of　thought　pertaining　to　those　classes　of　conceptions。　He　who　is　unfamiliar　with
the　science　that　embraces　these　abstract　elementary　conceptions；　is　as　little　capable　—　though　he
may　have　gazed　on　the　firmament　and　the　motions　of　the　celestial　bodies　for　a　life…time　—　of
understanding　those　Laws；　as　of　discovering　them。　From　this　want　of　acquaintance　with　the
ideas　that　relate　to　the　development　of　Freedom；　proceed　a　part　of　those　objections　which　are
brought　against　the　philosophical　consideration　of　a　science　usually　regarded　as　one　of　mere
experience；　the　so…called　à　priori　method；　and　the　attempt　to　insinuate　ideas　into　the　empirical
data　of　history；　being　the　chief　points　in　the　indictment。　Where　this　deficiency　exists；　such
conceptions　appear　alien　—　not　lying　within　the　object　of　investigation。　To　minds　whose　training
has　been　narrow　and　merely　subjective；　—　iliarity　with
ideas；　—　they　are　something　strange　—　not　embraced　in　the　notion　and　conception　of　the　subject
which　their　limited　intellect　forms。　Hence　the　statement　that　Philosophy　does　not　understand　such
sciences。　It　must；　indeed；　allow　that　it　has　not　that　kind　of　Understanding　which　is　the　prevailing
one　in　the　domain　of　those　sciences　that　it　does　not　proceed　according　to　the　categories　of　such
Understanding；　but　according　to　the　categories　of　Reason　…　though　at　the　same　time　recognising
that　Understanding；　and　its　true　value　and　position。　It　must　be　observed　that　in　this　very　process　of
scientific　Understanding；　it　is　of　importance　that　the　essential　should　be　distinguished　and　brought
into　relief　in　contrast　with　the　so…called　non…essential。　But　in　order　to　render　this　possible；　we　must
know　what　is　essential；　and　that　is　—　in　view　of　the　History　of　the　World　in　general　—　the
Consciousness　of　Freedom；　and　the　phases　which　this　consciousness　assumes　in　developing　itself。
The　bearing　of　historical　facts　on　this　category；　is　their　bearing　on　the　truly　Essential。　Of　the
difficulties　stated；　and　the　opposition　exhibited　to　prehensive　conceptions　in　science；　part　must
be　referred　to　the　inability　to　grasp　and　understand　Ideas。　If　in　Natural　History　some　monstrous
hybrid　growth　is　alleged　as　an　objection　to　the　recognition　of　clear　and　indubitable　classes　or
species；　a　sufficient　reply　is　furnished　by　a　sentiment　often　vaguely　urged；　—　that　“the　exception
confirms　the　rule；”　i。e。；　that　it　is　the　part　of　a　well…defined　rule；　to　hew　the　conditions　in　which　it
applies；　or　the　deficiency　or　hybridism　of　cases　that　are　abnormal。　Mere　Nature　is　too　weak　to
keep　its　genera　and　species　pure；　when　conflicting　with　alien　elementary　influences。　If；　e。g。；　on
considering　the　human　organisation　in　its　concrete　aspect；　we　assert　that　brain；　heart；　and　so　forth
are　essential　to　its　organic　life；　some　miserable　abortion　may　be　adduced；　which　has　on　the　whole
the　human　form；　or　parts　of　it；　—　which　has　been　conceived　in　a　human　body　and　has　breathed
after　birth　therefrom；　—　in　which　nevertheless　no　brain　and　no　heart　is　found。　If　such　an　instance　is
quoted　against　the　general　conception　of　a　human　being　—　the　objector　persisting　in　using　the
name；　coupled　with　a　superficial　idea　respecting　it　—　it　can　be　proved　that　a　real；　concrete　human
being；　is　a　truly　different　object；　that　such　a　being　must　have　a　brain　in　its　bead；　and　a　heart　in　its
breast。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　73

A　similar　process　of　reasoning　is　adopted；　in　reference　to　the　correct　assertion　that　genius；　talent；
moral　virtues；　and　sentiments；　and　piety；　may　be　found　in　every　zone；　under　all　political
constitutions　and　conditions；　in　confirmation　of　which　examples　are　forthing　in　abundance。　If　in
this　assertion；　the　acpanying　distinctions　are　intended　to　be　repudiated　as　unimportant　or
non…essential；　reflection　evidently　limits　itself　to　abstract　categories；　and　ignores　the　specialities　of
the　object　in　question；　which　certainly　fall　under　no　principle　recognised　by　such　categories。　That
intellectual　position　which　adopts　such　merely　formal　points　of　view；　presents　a　vast　field　for
ingenious　questions；　erudite　views；　and　striking　parisons；　for　profound　seeming　reflections　and
declamations；　which　may　be　rendered　so　much　the　more　brilliant　in　proportion　as　the　subject　they
refer　to　is　indefinite；　and　are　susceptible　of　new　and　varied　forms　in　inverse　proportion　to　the
importance　of　the　results　that　can　be　gained　from　them；　and　the　certainly　and　rationality　of　their
issues。　Under　such　an　aspect　the　well　known　Indian　Epopees　may　be　pared　with　the　Homeric；
perhaps　—　since　it　is　the　vastness　of　the　imagination　by　which　poetical　genius　proves　itself　—
preferred　to　them；　as；　on　account　of　the　similarity　of　single　strokes　of　imagination　in　the　attributes
of　the　divinities；　it　has　been　contended　that　Greek　mythological　forms　may　be　recognised　in　those
of　India。　Similarly　the　Chinese　philosophy；　as　adopting　the　One　as　its　basis；　has　been　alleged　to　be
the　same　as　at　a　later　period　appeared　as　Eleatic　philosophy　and　as　the　Spinozistic　System；　while
in　virtue　of　its　expressing　itself　also　in　abstract　numbers　and　lines；　Pythagorean　and　Christian
principles　have　been　supposed　to　be　detected　in　it。　Instances　of　bravery　and　indomitable　courage；
—　traits　of　magnanimity；　of　self…denial；　and　self…sacrifice；　which　are　found　among　the　most　savage
and　the　most　pusillanimous　nations；　—　are　regarded　as　sufficient　to　support　the　view　that　in　these
nations　as　much　of　social　virtue　and　morality　may　be　found　as　in　the　most　civilised　Christian　states；
or　even　more。　And　on　this　ground　a　doubt　has　been　suggested　whether　in　the　progress　of　history
and　of　general　culture　mankind　have　bee　better；　whether　their　morality　has　been　increased；　—
morality　being　regarded　in　a　subjective　aspect　and　view；　as　founded　on　what　the　agent　holds　to　be
right　and　wrong；　good　and　evil；　not　on　a　principle　which　is　considered　to　be　in　and　for　itself　right
and　good；　or　a　crime　and　evil；　or　on　a　particular　religion　believed　to　be　the　true　one。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　74

We　may　fairly　decline　on　this　occasion　the　task　of　tracing　the　formalism　and　error　of　such　a　view；
and　establishing　the　true　principles　of　morality；　or　rather　of　social　virtue　in　opposition　to　false
morality。　For　the　History　of　the　World　occupies　a　higher　ground　than　that　on　which　morality　has
properly　its　position；　which　is　personal　character　—　the　conscience　of　individuals；　—　their　particular
will　and　mode　of　action；　these　have　a　value；　imputation；　reward　or；　punishment　proper　to
themselves。　What　the　absolute　aim　of　Spirit　requires　and　acplishes；　—　what　Providence　does；
—　transcends　the　obligations；　and　the　liability　to　imputation　and　the　ascription　of　good　or　bad
motives；　which　attach　to　individuality　in　virtue　of　its　social　relations。　They　who　on　moral　grounds；
and　consequently　with　noble　intention；　have　resisted　that　which　the　advance　of　the　Spiritual　Idea
makes　necessary；　stand　higher　in　moral　worth　than　those　whose　crimes　have　been　turned　into　the
means　—　under　the　direction　of　a　superior　principle　—　of　realising　the　purposes　of　that　principle。
But　in　such　revolutions　both　parties　generally　stand　within　the　limits　of　the　same　circle　of　transient
and　corruptible　existence。　Consequently　it　is　only　a　formal　rectitude　—　deserted　by　the　living　Spirit
and　by　God　—　which　those　who　stand　upon　ancient　right　and　order　maintain。　The　deeds　of　great
men；　who　are　the　Individuals　of　the　World's　History；　thus　appear　not　only　justified　in　view　of　that
intrinsic　result　of　which　they　were　not　conscious；　but　also　from　the　point　of　view　occupied　by　the
secular　moralist。　But　looked　at　from　this　point；　moral　claims　that　are　irrelevant；　must　not　be
brought　into　collision　with　world…historical　deeds　and　their　acplishment。　The　Litany　of　private
virtues　—　modesty；　humility；　philanthropy　and　forbearance　—　must　not　be　raised　against　them。　The
History　of　the　World　might；　on　principle；　entirely　ignore　the　circle　within　which　morality　and　the　so
much　talked　of　distinction　between　the　moral　and　the　politic　lies　—　not　only　in　abstaining　from
judgments；　for　the　principles　involved；　and　the　necessary　reference　of　the　deeds　in　question　to
those　principles；　are　a　sufficient　judgment　of　them　—　but　in　leaving　Individuals　quite　out　of　view
and　unmentioned。　What　it　has　to　record　is　the　activity　of　the　Spirit　of　Peoples；　so　that　the
individual　forms　which　that　spirit　has　assumed　in　the　sphere　of　outward　reality；　might　be　left　to　the
delineation　of　special　histories。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　75

The　same　kind　of　formalism　avails　itself　in　its　peculiar　manner　of　the　indefiniteness　attaching　to
genius；　poetry；　and　even　philosophy；　thinks　equally　that　it　finds　these　everywhere。　We　have　here
products　of　reflective　thought；　and　it　is　familiarity　with　those　general　conceptions　which　single　out
and　name　real　distinctions　without　fathoming　the　true　depth　of　the　matter；　—　that　we　call　Culture。　It
is　something　merely　formal；　inasmuch　as　it　aims　at　nothing　more　than　the　analysis　of　the　subject；
whatever　it　be；　into　its　constituent　parts；　and　the　prehension　of　these　in　their　logical　definitions
and　forms。　It　is　not　the　free　universality　of　conception　necessary　for　making　an　abstract　principle
the　object　of　consciousness。　Such　a　consciousness　of　Thought　itself；　and　of　its　forms　isolated　from
a　particular　object；　is　Philosophy。　This　has；　indeed；　the　condition　of　its　existence　in　culture；　that
condition　being　the　taking　up　of　the　object　of　thought；　and　at　the　same　time　clothing　it　with　the
form　of　universality；　in　such　a　way　that　the　material　content　and　the　form　given　by　the　intellect　are
held　in　an　inseparable　state；　—　inseparable　to　such　a　degree　that　the　object　in　question　…which；　by
the　analysis　of　one　conception　into　a　multitude　of　conceptions；　is　enlarged　to　an　incalculable
treasure　of　thought　—　is　regarded　as　a　merely　empirical　datum　in　whose　formation　thought　has　bad
no　share。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　76

But　it　is　quite　as　much　an　act　of　Thought　—　of　the　Understanding　in　particular　—　to　embrace　in　one
simple　conception　object　which　of　itself　prehends　a　concrete　and　large　significance　（as　Earth；
Man；　…Alexander　or　Caesar）　and　to　designate　it　by　one　word；　—　as　to　resolve　such　a　conception
—　duly　to　isolate　in　idea　the　conceptions　which　it　contains；　and　to　give　them　particular　names。　And
in　reference　to　the　view　which　gave　occasion　to　what　has　just　been　said；　thus　much　will　be　clear；
—　that　as　reflection　produces　what　we　include　under　the　general　terms　Genius；　Talent；　Art；
Science；　—　formal　culture　on　every　grade　of　intellectual　development；　not　only　can；　but　must　grow；
and　attain　a　mature　bloom；　while　the　grade　in　question　is　developing　itself　to　a　State；　and　on　this
basis　of　civilisation　is　advancing　to　intelligent　reflection　and　to　general　forms　of　thought；　—　as　in
laws；　so　in　regard　to　all　else。　In　the　very　association　of　men　in　a　state；　lies　the　necessity　of　formal
culture　—　consequently　of　the　rise　of　the　sciences　and　of　a　cultivated　poetry　and　art　generally。　The
arts　designated　“plastic；”　require　besides；　even　in　their　technical　aspect；　the　civilised　association
of　men。　The　poetic　art　—　which　has　less　need　of　external　requirements　and　means；　and　which　has
the　element　of　immediate　existence；　the　voice；　as　its　material　—　steps　forth　with　great　boldness　and
with　matured　expression；　even　under　the　conditions　presented　by　a　people　not　yet　united　in　a
political　bination；　since；　as　remarked　above；　language　attains　on　its　own　particular　ground　a
high　intellectual　development；　prior　to　the　mencement　of　civilisation。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　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