第 52 节
作者:桃桃逃      更新:2022-08-21 16:33      字数:9316
  fulfil the conditions for a knowledge either of Nature or of the formations in the world of Mind as
  they truly are。 Yet on the other side it is impossible to overlook the formal right which; in the first
  place; entitles the empirical sciences to vindicate the right of thought to know the existent world in
  all the speciality of its content; and to seek something further than the bare statement of mere
  abstract faith that God created and governs the world。 When our religious consciousness; resting
  on the authority of the Church; teaches us that God created the world by his almighty will; that he
  guides the stars in their courses; and vouchsafes to all his creatures their existence and their
  well…being; the question Why? is still left to answer。 Now it is the answer to this ;question which
  forms the common task of empirical science and of philosophy。 When religion refuses to recognise
  this problem; or the right to put it; and appeals to the unsearchableness of the decrees of God; it is
  taking up the same agnostic… ground as is taken by the me…re Enlightenment of understanding。
  Such an appeal is no better than an arbitrary dogmatism; which contravenes the express command
  of Christianity; to know God in spirit and in truth; and is prompted by a humility which is not
  Christian; but born of ostentatious bigotry。
  §137
  Force is a whole; which is in its own self negative self…relation; and as such a
  whole it continually pushes itself off from itself and puts itself forth。 But since this
  reflection…into…another (corresponding to the distinction between the Parts of the
  Whole) is equally a reflection…into…self; this out…putting is the way and means by
  which Force that returns back into itself is as a Force。 The very act of out…putting
  accordingly sets in abeyance the diversity of the two sides which is found in this
  correlation; and expressly states the identity which virtually constitutes their
  content。 The truth of Force and utterance therefore is that relation; in which the
  two sides are distinguished only as Outward and Inward。
  §138
  'c' The Inward (Interior) is the ground; when it stands as the mere form of the
  one side of the Appearance and the Correlation … the empty form of
  reflection…into…self。 As a counterpart to it stands the Outward (Exterior) …
  Existence … also as form of the other side of the correlation; with the empty
  characteristic of reflection…into…something…else。 But Inward and Outward are
  identified: and their identity is identity brought to fullness in the content; that unity
  of reflection…into…self and reflection…into…other which was forced to appear in the
  movement of force。 Both are the same one identity; and this unity makes them
  the content。
  §139
  In the first place then; Exterior is the same content as Interior。 What is inwardly is
  also found outwardly; and vice versa。 The appearance shows nothing that is not
  in the essence; and in the essence there is nothing but what is manifested。
  §140
  In the second place; Inward and Outward; as formal terms; are also reciprocally
  opposed; and that thoroughly。 The one is the abstraction of identity with self; the
  other mere multiplicity or reality。 But as stages of the one form; they are
  essentially identical so that whatever is at first explicitly put only in the one
  abstraction; is also plainly and at one step in the other。 Therefore what is only
  internal is also only external: and what is only external; is so far only at first
  internal。
  It is the customary mistake of reflection to take essence to be merely the interior。
  If it be so taken; even this way of looking at it is purely external; and that sort of
  essence is the empty external abstraction。
  Ins Innere der Natur
  Dringt kein erschaffner Geist;
  Zu glücklich wenn er nur
  De ?ussere Schaale weisst。
  It ought rather to have been said that; if the essence of nature is ever described as
  the inner part; the person who so describes it only knows its outer shell。 In Being
  as a whole; or even in mere sense…perception; the notion is at first only an inward;
  and for that very reason is something external to Being; a subjective thinking and
  being; devoid of truth。 In Nature as well as in Mind; so long as the notion; design;
  or law are at first the inner capacity; mere possibilities; they are first only an
  external; inorganic nature; the knowledge of a third person; alien force; and the
  like。 As a man is outwardly; that is to say in his actions (not of course in his
  merely bodily outwardness); so he is inwardly: and if his virtue; morality; etc。 are
  only inwardly his … that is if they exist only in his intentions and sentiments; and
  his outward acts are not identical with them … the one half of him is as hollow and
  empty as the other。
  §140n
  The relation of Outward and Inward unites the two relations that precede; and at the same time
  sets in abeyance mere relativity and phenomenality in general。 Yet so long as understanding keeps
  the Inward and Outward fixed in their separation; they are empty forms; the one as null as the
  other。 Not only in the study of nature; but also of the spiritual world; much depends on a just
  appreciation of the relation of inward and outward; and especially on avoiding the misconception
  that the former only is the essential point on which everything turns; while the latter is unessential
  and trivial。 We find this mistake made when; as is often done; the difference between nature and
  mind is traced back to the abstract difference between inner and outer。 As for nature; it certainly is
  in the gross external; not merely to the mind; but even on its own part。 But to call it external 'in the
  gross' is not to imply an abstract externality…for there is no such thing。 It means rather that the Idea
  which forms the common content of nature and mind; is found in nature as outward only; and for
  that very reason only inward。 The abstract understanding; with its 'either…or'; may struggle against
  this conception of nature。 It is none the less obviously found in our other modes of consciousness;
  particularly in religion。 It is the lesson of religion that nature; no less than the spiritual world; is a
  revelation of God: but with this distinction; that while nature never gets so far as to be conscious of
  its divine essence; that consciousness is the express problem of the mind; which in the matter of
  that problem is as yet finite。 Those who look upon the essence of nature as mere inwardness; and
  therefore inaccessible to us; take up the same line as that ancient creed which regarded God as
  envious and jealous; a creed which both Plato and Aristotle pronounced against long ago。 All that
  God is; he imparts and reveals; and he does so at first in and through nature。
  Any object indeed is faulty and imperfect when it is only inward; and thus at the same time only
  outward; or (which is the same thing) when it is only an outward and thus only an inward。 For
  instance; a child; taken in the gross as human being; is no doubt a rational creature; but the reason
  of the child as child is at first a mere inward; in the shape of his natural ability or vocation; etc。 This
  mere inward; at the same time; has for the child the form of a mere outward; in the shape of the
  will of his parents; the attainments of his teachers; and the whole world of reason that environs
  him。 The education and instruction of a child aim at making him actually and for himself what he is
  at first only potentially and therefore for others; viz。; for his grown up friends。 The reason; which at
  first exists in the child only as an inner possibility; is actualised through education: and conversely;
  the child by these means becomes conscious that the goodness; religion; and science which he had
  at first looked upon as an outward authority; are his own nature。 As with the child so it is in this
  matter with the adult; when; in opposition to his true destiny; his intellect and will remain in the
  bondage of the natural man。 Thus; the criminal sees the punishment to which he has to submit as an
  act of violence from without; whereas in fact the penalty is only the manifestation of his own
  criminal will。
  From what has now been said; we may learn what to think of a man who; when blamed for his
  shortcomings; or; it may be; his discreditable acts; appeals to the (professedly) excellent intentions
  and sentiments of the inner self he distinguishes therefrom。 There certainly may be individual cases
  where the malice of outward circumstances frustrates well…meant designs; and disturbs the
  execution of the best…laid plans。 But in general even here the essential unity between inward and
  outward is maintained。 We are thus justified in saying that a man is what he does; and。 the lying
  vanity which consoles itself with the feeling of inward excellence may be confronted with the
  words of the Gospel: 'By their fruits ye shall know them。' That grand saying applies primarily in a
  moral and religious aspect; but it also holds good in reference to performa