The German Classics of the Nineteenth and Twentieth Centuries, Volume 07. Коллектив авторов

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СКАЧАТЬ still unconscious of the purpose they are fulfilling, the universal principle is implicit in them and is realizing itself through them. The question also assumes the form of the union of freedom and necessity, the latent abstract process of Spirit being regarded as necessity, while that which exhibits itself in the conscious will of men, as their interest, belongs to the domain of freedom. As the metaphysical connection (i. e., the connection in the Idea) of these forms of thought, belongs to logic, it would be out of place to analyze it here. The chief and cardinal points only shall be mentioned.

      Philosophy shows that the Idea advances to an infinite antithesis—that, namely, between the Idea in its free, universal form, in which it exists for itself, and the contrasted form of abstract introversion, reflection on itself, which is formal existence-for-self, personality, formal freedom, such as belongs to Spirit only. The universal Idea exists thus as the substantial totality of things on the one side, and as the abstract essence of free volition on the other. This reflection of the mind on itself is individual self-consciousness—the polar-opposite of the Idea in its general form and therefore existing in absolute limitation. This polar-opposite is consequently limitation, particularization for the universal absolute being; it is the side of the definite existence, the sphere of its formal reality, the sphere of the reverence paid to God. To comprehend the absolute connection of this antithesis is the profound task of metaphysics. This limitation originates all forms of particularity of whatever kind. The formal volition (of which we have spoken) wills itself and desires to make its own personality valid in all that it purposes and does; even the pious individual wishes to be saved and happy. This pole of the antithesis, existing for itself, is—in contrast with the Absolute Universal Being—a special separate existence, taking cognizance of speciality only and willing that alone. In short, it plays its part in the region of mere phenomena. This is the sphere of particular purposes, in effecting which individuals exert themselves on behalf of their individuality—give it full play and objective realization. This is also the sphere of happiness and its opposite. He is happy who finds his condition suited to his special character, will, and fancy, and so enjoys himself in that condition. The history of the world is not the theatre of happiness. Periods of happiness are blank pages in it, for they are periods of harmony—periods when the antithesis is in abeyance. Reflection of self—the freedom above described—is abstractly defined as the formal element of the activity of the absolute Idea. The realizing activity of which we have spoken is the middle term of the syllogism, one of whose extremes is the universal essence, the Idea, which reposes in the penetralia of Spirit; and the other, the complex of external things—objective matter. That activity is the medium by which the universal latent principle is translated into the domain of objectivity.

      I will endeavor to make what has been said more vivid and clear by examples. The building of a house is, in the first instance, a subjective aim and design. On the other hand we have, as means, the several substances required for the work—iron, wood, stones. The elements are made use of in working up this material—fire to melt the iron, wind to blow the fire, water to set the wheels in motion in order to cut the wood, etc. The result is that the wind, which has helped to build the house, is shut out by the house; so also are the violence of rains and floods and the destructive powers of fire, so far as the house is made fire-proof. The stones and beams obey the law of gravity—press downward—and so high walls are carried up. Thus the elements are made use of in accordance with their nature, and yet are made to coöperate for a product by which their operation is limited. It is thus that the passions of men are gratified; they develop themselves and their aims in accordance with their natural tendencies and build up the edifice of human society, thus fortifying a position for Right and Order against themselves.

      The connection of events above indicated involves also the fact that, in history, an additional result is commonly produced by human actions beyond what they aim at and obtain what they immediately recognize and desire. They gratify their own interest; but something further is thereby accomplished, latent in the actions in question, though not present to their consciousness and not included in their design. An analogous example is offered in the case of a man who, from a feeling of revenge—perhaps not an unjust one, but produced by injury on the other's part—burns that other man's house. A connection is immediately established between the deed itself, taken abstractly, and a train of circumstances not directly included in it. In itself it consisted in merely bringing a small flame into contact with a small portion of a beam. Events not involved in that simple act follow of themselves. The part of the beam which was set afire is connected with its remote portions, the beam itself is united with the woodwork of the house generally, and this with other houses, so that a wide conflagration ensues which destroys the goods and chattels of many other persons besides those belonging to the person against whom the act of revenge was first directed, perhaps even costs not a few men their lives. This lay neither in the deed intrinsically nor in the design of the man who committed it. But the action has a further general bearing. In the design of the doer it was only revenge executed against an individual in the destruction of his property, but it is, moreover, a crime, and that involves punishment also. This may not have been present to the mind of the perpetrator, still less in his intention; but his deed itself, the general principles it calls into play, its substantial content, entail it. By this example I wish only to impress on you the consideration that, in a simple act, something further may be implicated than lies in the intention and consciousness of the agent. The example before us involves, however, the additional consideration that the substance of the act, consequently, we may say, the act itself, recoils upon the perpetrator—reacts upon him with destructive tendency. This union of the two extremes—the embodiment of a general idea in the form of direct reality and the elevation of a speciality into connection with universal truth—is brought to pass, at first sight, under the conditions of an utter diversity of nature between the two and an indifference of the one extreme toward the other. The aims which the agents set before them are limited and special; but it must be remarked that the agents themselves are intelligent thinking beings. The purport of their desires is interwoven with general, essential considerations of justice, good, duty, etc.; for mere desire—volition in its rough and savage forms—falls not within the scene and sphere of universal history. Those general considerations, which form at the same time a norm for directing aims and actions, have a determinate purport; for such an abstraction as "good for its own sake," has no place in living reality. If men are to act they must not only intend the Good, but must have decided for themselves whether this or that particular thing is a good. What special course of action, however, is good or not, is determined, as regards the ordinary contingencies of private life, by the laws and customs of a State; and here no great difficulty is presented. Each individual has his position; he knows, on the whole, what a just, honorable course of conduct is. As to ordinary, private relations, the assertion that it is difficult to choose the right and good—the regarding it as the mark of an exalted morality to find difficulties and raise scruples on that score—may be set down to an evil or perverse will, which seeks to evade duties not in themselves of a perplexing nature, or, at any rate, to an idly reflective habit of mind—where a feeble will affords no sufficient exercise to the faculties—leaving them therefore to find occupation within themselves and to expand themselves on moral self-adulation.

      It is quite otherwise with the comprehensive relations with which history has to do. In this sphere are presented those momentous collisions between existing, acknowledged duties, laws, and rights, and those contingencies which are adverse to this fixed system, which assail and even destroy its foundations and existence, and whose tenor may nevertheless seem good—on the large scale, advantageous—yes, even indispensable and necessary. These contingencies realize themselves in history; they involve a general principle of a different order from that on which depends the permanence of a people or a State. This principle is an essential phase in the development of the creating Idea, of Truth striving and urging toward (consciousness of) itself. Historical men—world-famous individuals—are those in whose aims such a general principle lies.

      Cæsar, in danger of losing a position—not perhaps at that time of superiority, yet at least of equality with the others who were at the head of the State, and of succumbing to those who were just on the point of becoming his enemies—belongs essentially to this category. These enemies—who were at the same time pursuing their own personal СКАЧАТЬ