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which is a specifically determinate will and eo ipso opposed to the universal will. By no manner of means,
therefore, can it exhibit itself as anything but a faction. The victorious faction only is called the government;
and just in that it is a faction lies the direct necessity of its overthrow; and its being government makes it,
conversely, into a faction and hence guilty. When the universal will fastens on this concrete action of the
government and treats this as the crime which the government has committed against the universal will, then
the government on its side has nothing tangible and external left whereby to establish and show the guilt of
the will opposing itself to it; for what thus stands opposed to it as concrete actual universal will is merely
unreal pure will, mere intention. Being suspected, therefore, takes the place, or has the significance and
effect, of being guilty; and the external reaction against this reality that lies in bare inward intention, consists
in the and barren destruction of this particular existent self, in whose case there is nothing else to take away
but its mere existence.
In this its characteristically peculiar performance, absolute freedom becomes objective to itself, and
self-consciousness finds out what this freedom is. In itself it is just this abstract self-consciousness, which
destroys all distinction and all subsistence of distinction within itself. It is object to itself in this shape; the
terror of death is the direct apprehension (Anschauung) of this its negative nature. This its reality, however,
absolute free self-consciousness finds quite different from what its own notion of itself was, viz. that the
universal will is merely the positive substance of personality, and that this latter knows itself in it only
positively, knows itself preserved there. Rather for this self -consciousness, which qua pure insight
completely separates its positive and negative nature--separates the unpredicated Absolute qua pure thought
and qua pure matter--the absolute transition of the one into the other is found here present in its reality. The
universal will, qua absolutely positive concrete self-consciousness--because it is this self-conscious
actuality raised to the level of pure thought or abstract matter--turns round into the negative entity, and
shows itself at the same time to be what cancels and does away with self-thinking or self-consciousness.
Absolute freedom qua pure self-identity of universal will thus carries with it negation; but in doing so
contains distinction in general, and develops this again as concrete actual difference. For pure negativity finds
in the self-identical universal will the element of subsistence, or the substance in which its moments get their
III. ABSOLUTE FREEDOM AND TERROR(1) 216
THE PHENOMENOLOGY OF MIND
realization; it has the matter which it can convert into the specific nature of its own being; and in so far as this
substance has manifested itself to be the negative element for the individual consciousness, the organization
of the spiritual spheres or "masses" of the substance, to which the plurality of conscious individuals is
assigned, thus takes shape and form once more. These individuals, who felt the fear of death, their absolute
lord and master, submit to negation and distinction once more, arrange themselves under the "spheres", and
return to a restricted. and apportioned task, but thereby to their substantial reality.
Out of this tumult spirit would be, hurled back upon its starting point, the ethical world and the real world of
spiritual culture, which would thus have been merely refreshed and rejuvenated by the fear of the lord, that
has again entered men's hearts. Spirit would have anew to traverse and continually repeat this cycle of
necessity, if only complete interpenetration of self-consciousness and the substance were the final result: an
interpenetration in which self-consciousness, which has experienced the force of its universal nature
operating negatively upon it, would try to know and find itself not as this particular self-consciousness but
only as universal, and hence, too, would be able to endure the objective reality of universal spirit, a reality,
excluding self-consciousness qua particular.
But this is not the form the final result assumed. For in absolute freedom there was no reciprocal interaction
either between an external world and consciousness, which is absorbed in manifold existence or sets itself
determinate purposes and ideas, or between consciousness and an external objective world, be it a world of
reality or of thought. What that freedom contained was the world absolutely in the form of consciousness, as
a universal will, and, along with that, self-consciousness gathered out of all the dispersion and manifoldness
of existence or all the manifold ends and judgments of mind, and concentrated into the bare and simple self.
The form of culture, which it attains in interaction with that essential nature, is, therefore, the grandest and
the last, is that of seeing its pure and simple reality immediately disappear and pass away into empty
nothingness.(3) In the sphere of culture itself it does not get the length of viewing its negation or alienation in
this form of pure abstraction; its negation is negation with a filling and a content-either honour and wealth,
which it gains in the place of the self that it has alienated from itself; or the language of esprit and insight,
which the distraught consciousness acquires; or, again, the negation is the heaven of belief or the principle of
utility belonging to the stage of enlightenment. All these determinate elements disappear with the disaster and
ruin that overtake the self in the state of absolute freedom;(4) its negation is meaningless death, sheer horror
of the negative which has nothing positive in it, nothing that gives a filling.
At the same time, however, this negation in its actual manifestation is not something alien and external. It is
neither that universal background of necessity in which the moral world is swamped, nor the particular
accident of private possession, the whims and humours of the owner, on which the distraught consciousness
finds itself dependent; it is universal will, which in this its last abstraction has nothing positive, and hence can
give nothing in return for the sacrifice. But just on that account this will is in unmediated oneness with
self-consciousness, it is the pure positive because it is the pure negative; and that meaningless death, the
unfilled, vacuous negativity of self, in its inner constitutive principle, turns round into absolute positivity. For
consciousness, the immediate unity of itself with universal will, its demand to know itself as this particular
determinate centre in the universal will, is changed and converted into the absolutely opposite experience.
What it loses there, is abstract being, the immediate existence of that insubstantial centre; and this vanished
immediacy is the universal will as such which it now knows itself to be, so far as it is superseded and
cancelled immediacy, so far as it is pure knowledge or pure will. By this means it knows that will to be itself,
and knows itself to be essential reality; but not as the immediate essence, not will as revolutionary
government or anarchy struggling to establish an anarchical constitution, nor itself as a centre of this faction
or the opposite; the universal will is its pure knowing and willing, and it is universal will qua this pure
knowledge and volition. It does not lose itself there, for pure knowledge and volition is it far more than that
atomic point of consciousness. It is thus the interaction of pure knowledge with itself; pure knowledge qua
essential reality is universal will, while this essence is simply and solely pure knowledge. Self-consciousness [ Pobierz całość w formacie PDF ]
