Hegel's Philosophy of Mind - Georg Wilhelm Friedrich Hegel (different ereaders .txt) 📗
- Author: Georg Wilhelm Friedrich Hegel
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§ 476. The will, as thinking and implicitly free, distinguishes itself from the particularity of the impulses, and places itself as simple subjectivity of thought above their diversified content. It is thus “reflecting” will.
§ 477. Such a particularity of impulse has thus ceased to be a mere datum: the reflective will now sees it as its own, because it closes with it and thus gives itself specific individuality and actuality. It is now on the standpoint of choosing between inclinations, and is option or choice.
§ 478. Will as choice claims to be free, reflected into itself as the negativity of its merely immediate autonomy. However, as the content, in which its former universality concludes itself to actuality, is nothing but the content of the impulses and appetites, it is actual only as a subjective and contingent will. It realises itself in a particularity, which it regards at the same time as a nullity, and finds a satisfaction in what it has at the same time emerged from. As thus contradictory, it is the process of distracting and suspending [pg 099] one desire or enjoyment by another,—and one satisfaction, which is just as much no satisfaction, by another, without end. But the truth of the particular satisfactions is the universal, which under the name of happiness the thinking will makes its aim.
§ 479. In this idea, which reflection and comparison have educed, of a universal satisfaction, the impulses, so far as their particularity goes, are reduced to a mere negative; and it is held that in part they are to be sacrificed to each other for the behoof that aim, partly sacrificed to that aim directly, either altogether or in part. Their mutual limitation, on one hand, proceeds from a mixture of qualitative and quantitative considerations: on the other hand, as happiness has its sole affirmative contents in the springs of action, it is on them that the decision turns, and it is the subjective feeling and good pleasure which must have the casting vote as to where happiness is to be placed.
§ 480. Happiness is the mere abstract and merely imagined universality of things desired,—a universality which only ought to be. But the particularity of the satisfaction which just as much is as it is abolished, and the abstract singleness, the option which gives or does not give itself (as it pleases) an aim in happiness, find their truth in the intrinsic universality of the will, i.e. its very autonomy or freedom. In this way choice is will only as pure subjectivity, which is pure and concrete at once, by having for its contents and aim only that infinite mode of being—freedom itself. In this truth of its autonomy, where concept and object are one, the will is an actually free will.
[pg 100]§ 481. Actual free will is the unity of theoretical and practical mind: a free will, which realises its own freedom of will now that the formalism, fortuitousness, and contractedness of the practical content up to this point have been superseded. By superseding the adjustments of means therein contained, the will is the immediate individuality self-instituted,—an individuality, however, also purified of all that interferes with its universalism, i.e. with freedom itself. This universalism the will has as its object and aim, only so far as it thinks itself, knows this its concept, and is will as free intelligence.
§ 482. The mind which knows itself as free and wills itself as this its object, i.e. which has its true being for characteristic and aim, is in the first instance the rational will in general, or implicit Idea, and because implicit only the notion of absolute mind. As abstract Idea again, it is existent only in the immediate will—it is the existential side of reason,—the single will as aware of this its universality constituting its contents and aim, and of which it is only the formal activity. If the will, therefore, in which the Idea thus appears is only finite, that will is also the act of developing the Idea, and of investing its self-unfolding content with an existence which, as realising the idea, is actuality. It is thus “Objective” Mind.
No Idea is so generally recognised as indefinite, ambiguous, and open to the greatest misconceptions (to which therefore it actually falls a victim) as the idea of Liberty: none in common currency with so little appreciation of its meaning. Remembering that free mind is actual mind, we can see how misconceptions about it are of tremendous consequence in practice. When individuals and nations have once got in their heads [pg 101] the abstract concept of full-blown liberty, there is nothing like it in its uncontrollable strength, just because it is the very essence of mind, and that as its very actuality. Whole continents, Africa and the East, have never had this idea, and are without it still. The Greeks and Romans, Plato and Aristotle, even the Stoics, did not have it. On the contrary, they saw that it is only by birth (as e.g. an Athenian or Spartan citizen), or by strength of character, education, or philosophy (—the sage is free even as a slave and in chains) that the human being is actually free. It was through Christianity that this idea came into the world. According to Christianity, the individual as such has an infinite value as the object and aim of divine love, destined as mind to live in absolute relationship with God himself, and have God's mind dwelling in him: i.e. man is implicitly destined to supreme freedom. If, in religion as such, man is aware of this relationship to the absolute mind as his true being, he has also, even when he steps into the sphere of secular existence, the divine mind present with him, as the substance of the state of the family, &c. These institutions are due to the guidance of that spirit, and are constituted after its measure; whilst by their existence the moral temper comes to be indwelling in the individual, so that in this sphere of particular existence, of present sensation and volition, he is actually free.
If to be aware of the idea—to be aware, i.e. that men are aware of freedom as their essence, aim, and object—is matter of speculation, still this very idea itself is the actuality of men—not something which they have, as men, but which they are. Christianity in its adherents has realised an ever-present sense that they are not and cannot be slaves; if they are made slaves, if the decision as regards their property rests with an arbitrary [pg 102] will, not with laws or courts of justice, they would find the very substance of their life outraged. This will to liberty is no longer an impulse which demands its satisfaction, but the permanent character—the spiritual consciousness grown into a non-impulsive nature. But this freedom, which the content and aim of freedom has, is itself only a notion—a principle of the mind and heart, intended to develope into an objective phase, into legal, moral, religious, and not less into scientific actuality.
§ 483. The objective Mind is the absolute Idea, but only existing in posse: and as it is thus on the territory of finitude, its actual rationality retains the aspect of external apparency. The free will finds itself immediately confronted by differences which arise from the circumstance that freedom is its inward function and aim, and is in relation to an external and already subsisting objectivity, which splits up into different heads: viz. anthropological data (i.e. private and personal needs), external things of nature which exist for consciousness, and the ties of relation between individual wills which are conscious of their own diversity and particularity. These aspects constitute the external material for the embodiment of the will.
§ 484. But the purposive action of this will is to realise its concept, Liberty, in these externally-objective aspects, making the latter a world moulded by the former, which in it is thus at home with itself, locked together with it: the concept accordingly perfected to the Idea. Liberty, shaped into the actuality of a world, receives the form of Necessity the deeper substantial nexus of which is the system or organisation of the principles of liberty, whilst its phenomenal nexus is power or authority, [pg 104] and the sentiment of obedience awakened in consciousness.
§ 485. This unity of the rational will with the single will (this being the peculiar and immediate medium in which the former is actualised) constitutes the simple actuality of liberty. As it (and its content) belongs to thought, and is the virtual universal, the content has its right and true character only in the form of universality. When invested with this character for the intelligent consciousness, or instituted as an authoritative power, it is a Law150. When, on the other hand, the content is freed from the mixedness and fortuitousness, attaching to it in the practical feeling and in impulse, and is set and grafted in the individual will, not in the form of impulse, but in its universality, so as to become its habit, temper and character, it exists as manner and custom, or Usage151.
§ 486. This “reality,” in general, where free will has existence, is the Law (Right),—the term being taken in a comprehensive sense not merely as the
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