哲学史-philosophy of history(英文版)-第11部分

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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　part；　to　adopt　such
mands；　—　to　observe　them　or　not；　while　the　conception　of　an　abstract　subject；　“a　wise　man”
＇Sapiens＇　forms　the　culminating　point　among　the　Chinese；　as　also　among　the　Stoic　moralists。　Also
in　the　Indian　doctrine　of　the　renunciation　of　the　sensuality　of　desires　and　earthly　interests；　positive
moral　freedom　is　not　the　object　and　end；　but　the　annihilation　of　consciousness　—　spiritual　and　even
physical　privation　of　life。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　80

It　is　the　concrete　spirit　of　a　people　which　we　have　distinctly　to　recognise；　and　since　it　is　Spirit　it
can　only　be　prehended　spiritually；　that　is；　by　thought。　It　is　this　alone　which　takes　the　lead　in　all
the　deeds　and　tendencies　of　that　people；　and　which　is　occupied　in　realising　itself；　—　in　satisfying　its
ideal　and　being　self…conscious；　—　for　its　great　business　is　self…production。　But　for　spirit；　the
highest　attainment　is　self…knowledge；　an　advance　not　only　to　the　intuition；　but　to　the　thought　—
the　clear　conception　of　itself。　This　it　must　and　is　also　destined　to　acplish；　but　the
acplishment　is　at　the　same　time　its　dissolution。；　and　the　rise　of　another　spirit；　another
world…historical　people；　another　epoch　of　Universal　History。　This　transition　and　connection　leads
us　to　the　connection　of　the　whole　—　the　idea　of　the　World's　History　as　such　—　which　we　have　now
to　consider　more　closely；　and　of　which　we　have　to　give　a　representation。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　81

History　in　general　is　therefore　the　development　of　Spirit　in　Time；　as　Nature　is　the　development　of
the　Idea　in　Space。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　82

If　then　we　cast　a　glance　over　the　World's　History　generally；　we　see　a　vast　picture　of　changes　and
transactions；　of　infinitely　manifold　forms　of　peoples；　states；　individuals；　in　unresting　succession。
Everything　that　can　enter　into　and　interest　the　soul　of　man　—　all　our　sensibility　to　goodness；
beauty；　and　greatness　—　is　called　into　play。　On　every　hand　aims　are　adopted　and　pursued；　which
we　recognise；　whose　acplishment　we　desire　—　we　hope　and　fear　for　them。　In　all　these
occurrences　and　changes　we　behold　human　action　and　suffering　predominant；　everywhere
something　akin　to　ourselves；　and　therefore　everywhere　something　that　excites　our　interest　for　or
against。　Sometimes　it　attracts　us　by　beauty；　freedom；　and　rich　variety；　sometimes　by　energy　such
as　enables　even　vice　to　make　itself　interesting。　Sometimes　we　see　the　more　prehensive　mass
of　some　general　interest　advancing　with　parative　slowness　and　subsequently　sacrificed　to　an
infinite　plication　of　trifling　circumstances；　and　so　dissipated　into　atoms。　Then；　again；　with　a　vast
expenditure　of　power　a　trivial　result　is　produced；　while　from　what　appears　unimportant　a
tremendous　issue　proceeds。　On　every　hand　there　is　the　motliest　throng　of　events　drawing　us　within
the　circle　of　its　interest；　and　when　one　bination　vanishes　another　immediately　appears　in　its
place。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　83

The　general　thought　—　the　category　which　first　presents　itself　in　this　restless　mutation　of　individuals
and　peoples；　existing　for　a　time　and　then　vanishing　—　is　that　of　change　at　large。　The　sight　of　the
ruins　of　some　ancient　sovereignty　directly　leads　us　to　contemplate　this　thought　of　change　in　its
negative　aspect。　What　traveller　among　the　ruins　of　Carthage；　of　Palmyra；　Persepolis；　or　Rome；　has
not　been　stimulated　by　reflections　on　the　transience　of　kingdoms　and　men；　and　to　sadness　at　the
thought　of　a　vigorous　and　rich　life　now　departed　—　a　sadness　which　does　not　expend　itself　on
personal　losses　and　the　uncertainty　of　one's　own　undertakings；　but　is　a　disinterested　sorrow　at　the
decay　of　a　splendid　and　highly　cultured　national　life！　But　the　next　consideration　which　allies　itself
with　that　of　change；　is；　that　chance　while　it　imports　dissolution；　involves　at　the　same　time　the　rise　of
a　new　life　—　that　while　death　is　the　issue　of　life；　life　is　also　the　issue　of　death。　This　is　a　grand
conception；　one　which　the　Oriental　thinkers　attained　and　which　is　perhaps　the　highest　in　their
metaphysics。　In　the　Idea　of　Metempsychosis　we　find　it　evolved　in　its　relation　to　individual
existence；　but　a　myth　more　generally　known；　is　that　of　the　Phoenix　as　a　type　of　the　Life　of
Nature；　eternally　preparing　for　itself　its　funeral　pile；　and　consuming　itself　upon　it；　but　so　that　from
its　ashes　is　produced　the　new；　renovated；　fresh　life。　But　this　image　is　only　Asiatic；　oriental　not
occidental。　Spirit　—　consuming　the　envelope　of　its　existence　—　does　not　merely　pass　into　another
envelope；　nor　rise　rejuvenescent　from　the　ashes　of　its　previous　form；　it　es　forth　exalted；
glorified；　a　purer　spirit。　It　certainly　makes　war　upon　itself　—　consumes　its　own　existence；　but　in　this
very　destruction　it　works　up　with　existence　into　a　new　form；　and　each　successive　phase　bees
in　its　turn　a　material；　working　on　which　it　exalts　itself　to　a　new　grade。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　84

If　we　consider　Spirit　in　this　aspect　—　regarding　its　changes　not　merely　as　rejuvenescent　transitions；
i。e。；　returns　to　the　same　form；　but　rather　as　manipulations　of　itself；　by　which　it　multiplies　the
material　for　future　endeavours　—　we　see　it　exerting　itself　in　a　variety　of　modes　and　directions；
developing　its　powers　and　gratifying　its　desires　in　a　variety　which　is　inexhaustible；　because　every
one　of　its　creations；　in　which　it　has　already　found　gratification；　meets　it　anew　as　material；　and　is　a
new　stimulus　to　plastic　activity。　The　abstract　conception　of　mere　change　gives　place　to　the　thought
of　Spirit　manifesting；　developing；　and　perfecting　its　powers　in　every　direction　which　its　manifold
nature　can　follow。　What　powers　it　inherently　possesses　we　learn　from　the　variety　of　products　and
formations　which　it　originates。　In　this　pleasurable　activity；　it　has　to　do　only　with　itself。　As　involved
with　the　conditions　of　mere　nature　—　internal　and　external　—　it　will　indeed　meet　in　these　not　only
opposition　and　hindrance；　but　will　often　see　its　endeavours　thereby　fail；　often　sink　under　the
plications　in　which　it　is　entangled　either　by　Nature　or　by　itself。　But　in　such　case　it　perishes　in
fulfilling　its　own　destiny　and　proper　function；　and　even　thus　exhibits　the　spectacle　of
self…demonstration　as　spiritual　activity。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　85

The　very　essence　of　Spirit　is　activity；　it　realises　its　potentiality　—　makes　itself　its　own　deeds　its　own
work　—　and　thus　it　bees　an　object　to　itself；　contemplates　itself　as　an　objective　existence。　Thus
is　it　with　the　Spirit　of　a　people：　it　is　a　Spirit　having　strictly　defined　characteristics。；　which　erects
itself　into　an　objective　world；　that　exists　and　persists　in　a　particular　religious　form　of　worship；
customs；　constitution　and　political　laws；　—　in　the　whole　plex　of　its　institutions；　—　in　the　events
and　transactions　that　make　up　its　history。　That　is　its　work　—　that　is　what　this　particular　Nation　is。
Nations　are　what　their　deeds　are。　Every　Englishman　will　say：　We　are　the　men　who　navigate　the
ocean；　and　have　the　merce　of　the　world；　to　whom　the　East　Indies　belong　and　their　riches；　who
have　a　parliament；　juries；　&c。…　The　relation　of　the　individual　to　that　Spirit　is　that　he　appropriates　to
himself　this　substantial　existence；　that　it　bees　his　character　and　capability；　enabling　him　to　have
a　definite　place　in　the　world　—　to　be　something。　For　he　finds　the　being　of　the　people　to　which　he
belongs　an　already　established；　firm　world　—　objectively　present　to　him　—　with　which　he　has　to
incorporate　himself。　In　this　its　work；　therefore　—　its　world　—　the　Spirit　of　the　people　enjoys　its
existence　and　finds　its　satisfaction。　—　A　Nation　is　moral　—　virtuous　—　vigorous　—　while　it　is
engaged　in　realising　its　grand　objects；　and　defends　its　work　against　external　violence　during　the
process　of　giving　to　its　purposes　an　objective　existence。　The　contradiction　between　its　potential；
subjective　being　—　its　inner　aim　and　life　—　and　its　actual　being　is　removed；　it　has　attained　full
reality；　has　itself　objectively　present　to　it。　But　this　having　been　attained；　the　activity　played　by　the
Spirit　of　the　people　in　question　is　no　longer　needed；　it　has　its　desire。　The　Nation　can　still
acplish　much　in　war　and　peace　at　home　and　abroad；　but　the　living　substantial　soul　itself　may
be　said　to　have　ceased　its　activity。　The　essential；　supreme　interest　has　consequently　vanished　from
its　life；　for　interest　is　present　only　where　there　is　opposition。　The　nation　lives　the　same　kind　of　life
as　the　individual　when　passing　from　maturity　to　old　age；　—　in　the　enjoyment　of　itself；　—　in　the
satisfaction　of　being　exactly　what　it　desired　and　was　able　to　attain。　Although　its　imagination　might
have　transcended　that　limit；　it　nevertheless　abandoned　any　such　aspirations　as　objects　of　actual
endeavour；　if　the　real　world　was　less　than　favourable　to　their　attainment　—　and　restricted　its　aim
by　the　conditions　thus　imposed。　This　mere　customary　life　（the　watch　wound　up　and　going　on　of
itself）　is　that　which　brings　on　natural　death。　Custom　is　activity　without　opposition；　for　which　there
remains　only　a　formal　duration；　in　which　the　fullness　and　zest　that　originally　characterised　the　aim　of
life　is　out　of　the　questions　merely　external　sensuous　existence　which　has　ceased　to　throw　itself
enthusiastically　into　its　object。　Thus　perish　individuals；　thus　perish　peoples　by　a　natural　death；　and
though　the　latter　may　continue　in　being；　it　is　an　existence　without　intellect　or　vitality；　having　no　need
of　its　institutions；　because　the　need　for　them　is　satisfied；　—　a　political　nullity　and　tedium。　In　order
that　a　truly　universal　interest　may　arise；　the　Spirit　of　a　People　must　advance　to　the　adoption　of
some　new　purpose：　but　whence　can　this　new　purpose　originate？　It　would　be　a　higher；　more
prehensive　conception　of　itself　—　a　transcending　of　its　principle　—　but　this　very　act　would
involve　a　principle　of　a　new　order；　a　new　National　Spirit。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　86

Such　a　new　principle　does　in　fact　enter　into　the　Spirit　of　a　people　that　has　arrived　at　full
development　and　self…realisation；　it　dies　not　a　simply　natural　death　—　for　it　is　not　a　mere　single
individual；　but　a　spiritual；　generic　life；　in　its　case　natural　death　appears　to　imply　destruction　through
its　own　agency。　The　reason　of　this　difference　from　the　single　natural　individual　is　that　the　Spirit　of　a
people　exists　as　a　genus；　and　consequently　carries　within　it　its　own　negation；　in　the　very　generality
which　characterises　it。　A　people　can　only　die　a　violent　death　when　it　has　bee　naturally　dead　in
itself；　as　e。g。；　the　German　Imperial　Cities；　the　German　Imperial　Constitution。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　87

It　is　not　of　the　nature　of　the　all…pervading　Spirit　to　die　this　merely　natural　death；　it　does　not　simply
sink　into　the　senile　life　of　mere　custom　but　—　as　being　a　National　Spirit　belonging　to　Universal
History　—　attains　to　the　consciousness　of　what　its　work　is；　it　attains　to　a　conception　of　itself。　In
fact　it　is　world…historical　only　in　so　far　as　a　universal　principle　has　lain　in　its　fundamental　element；
—　in　its　grand　aim：　only　so　far　is　the　work　which　such　a　spirit　produces；　a　moral；　political
organisation。　If　it　be　mere　desires　that　impel　nations　to　activity；　such　deeds　pass　over　without
leaving　a　trace；　or　their　traces　are　only　ruin　and　destruction。　Thus；　it　was　first　Chronos　—　Time　—
that　ruled；　the　Golden　Age；　without　moral　products；　and　what　was　produced　—　the　offspring　of
that　Chronos　—　was　devoured　by　it。　It　was　Jupiter　—　from　whose　head　Minerva　sprang；　and　to
whose　circle　of　divinities　belong　Apollo　and　the　Muses　—　that　first　put　a　constraint　upon　Time；　and
set　a　bound　to　its　principle　of　decadence。　He　is　the　Political　god；　who　produced　a　moral　work　—
the　State。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　88

In　the　very　element　of　an　achievement　the　quality　of　generality；　of　thought；　is　contained；　without
thought　it　has　no　objectivity；　that　is　its　basis。　The　highest　point　in　the　development　of　a　people　is
this；　—　to　have　gained　a　conception　of　its　life　and　condition；　—　to　have　reduced　its　laws；　its　ideas
of　justice　and　morality　to　a　science；　for　in　this　unity　＇of　the　objective　and　subjective＇　lies　the　most
intimate　unity　that　Spirit　can　attain　to　in　and　with　itself。　In　its　work　it　is　employed　in　rendering　itself
an　object　of　its　own　contemplation；　but　it　cannot　develop　itself　objectively　in　its　essential　nature；
except　in　thinking　itself。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　89

At　this　point；　then；　Spirit　is　acquainted　with　its　principles　—　the　general　character　of　its　acts。　But　at
the　same　time；　in　virtue　of　its　very　generality；　this　work　of　thought　is　different　in　point　of　form　from
the　actual　achievements　of　the　national　genius；　and　from　the　vital　agency　by　which　those
achievements　have　been　performed。　We　have　then　before　us　a　real　and　an　ideal　existence　of　the
Spirit　of　the　Nation。　If　we　wish　to　gain　the　general　idea　and　conception　of　what　the　Greeks　were；
we　find　it　in　Sophocles　and　Aristophanes；　in　Thucydides　and　Plato。　In　these　individuals　the　Greek
spirit　conceived　and　thought　itself。　This　is　the　profounder　kind　of　satisfaction　which　the　Spirit　of　a
people　attains；　but　it　is　“ideal；”　and　distinct　from　its　“real”　activity。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　90

At　such　a　time；　therefore；　we　are　sure　to　see　a　people　finding　satisfaction　in　the　idea　of　virtue；
putting　talk　about　virtue　partly　side　by　side　with　actual　virtue；　but　partly　in　the　place　of　it。　On　the
other　hand　pure；　universal　thought；　since　its　nature　is　universality；　is　apt　to　bring　the　Special　and
Spontaneous　—　Belief；　Trust；　Customary　Morality　—　to　reflect　upon　itself；　and　its　primitive
simplicity；　to　show　up　the　limitation　with　which　it　is　fettered；　—　partly　suggesting　reasons　for
renouncing　duties；　partly　itself　demanding　reasons；　and　the　connection　of　such　requirements　with
Universal　Thought；　and　not　finding　that　connection；　seeking　to　impeach　the　authority　of　duty
generally；　as　destitute　of　a　sound　foundation。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　91

At　the　same　time　the　isolation　of　individuals　from　each　other　and　from　the　Whole　makes　its
appearance；　their　aggressive　selfishness　and　vanity；　their　seeking　personal　advantage　and
consulting　this　at　the　expense　of　the　State　at　large。　That　inward　principle　in　transcending　its
outward　manifestations　is　subjective　also　in　form　—　viz。；　selfishness　and　corruption　in　the　unbound
passions　and　egotistic　interests　of　men。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　92

Zeus；　therefore；　who　is　represented　as　having　put　a　limit　to　the　devouring　agency　of　Time；　and
staid　this　transience　by　having　established　something　inherently　and　independently　durable　—　Zeus
and　his　race　are　themselves　swallowed　up；　and　that　by　the　very　power　that　produced　them　—　the
principle　of　thought；　perception；　reasoning；　insight　derived　from　rational　grounds；　and　the
requirement　of　such　grounds。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　93

Time　is　the　negative　element　in　the　sensuous　world。　Thought　is　the　same　negativity；　but　it　is　the
deepest；　the　infinite　form　of　it；　in　which　therefore　all　existence　generally　is　dissolved；　first　finite
existence；　—　determinate；　limited　form：　but　existence　generally；　in　its　objective　character；　is
limited；　it　appears　therefore　as　a　mere　datum　—　something　immediate　—　authority；　—　and　is　either
intrinsically　finite　and　limited；　or　presents　itself　as　a　limit　for　the　thinking　subject；　and　its　infinite
reflection　on　itself　＇unlimited　abstraction＇。

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　94

But　first　we　must　observe　how　the　life　which　proceeds　from　death；　is　itself；　on　the　other　hand；　only
individual　life；　so　that；　regarding　the　species　as　the　real　and　substantial　in　this　vicissitude；　the
perishing　of　the　individual　is　a　regress　of　the　species　into　individuality。　The　perpetuation　of　the　race
is；　therefore；　none　other　than　the　monotonous　repetition　of　the　same　kind　of　existence。　Further；　we
must　remark　how　perception；　—　the　prehension　of　being　by　thought；　—　is　the　source　and
birthplace　of　a　new；　and　in　fact　higher　form；　in　a　principle　which　while　it　preserves；　dignifies　its
material。　For　Thought　is　that　Universal　…　that　Species　which　is　immortal；　which　preserves　identity
with　itself。　The　particular　form　of　Spirit　not　merely　passes　away　in　the　world　by　natural　causes　in
Time；　but　is　annulled　in　the　automatic　self…mirroring　activity　of　consciousness。　Because　this
annulling　is　an　activity　of　Thought；　it　is　at　the　same　time　conservative　and　elevating　in　its　operation。
While　then；　on　the　one　side；　Spirit　annuls　the　reality；　the　permanence　of　that　which　it　is；　it　gains　on
the　other　side；　the　essence；　the　Thought；　the　Universal　element　of　that　which　it　only　was　＇its
transient　conditions＇。　Its　principle　is　no　longer　that　immediate　import　and　aim　which　it　was
previously；　but　the　essence　of　that　import　and　aim。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　95

The　result　of　this　process　is　then　that　Spirit；　in　rendering　itself　objective　an