哲学史-philosophy of history(英文版)-第24章
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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 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
man
