哲学史-philosophy of history(英文版)-第15部分

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thus　assigned　to　Religion　supposes　the　State　already　to　exist；　and　that　subsequently；　in　order　to
maintain　it；　Religion　must　be　brought　into　it　…　buckets　and　bushels　as　it　were　…　and　impressed　upon
people's　hearts。　It　is　quite　true　that　men　must　be　trained　to　religion；　but　not　as　to　something　whose
existence　has　yet　to　begin。　For　in　affirming　that　the　State　is　based　on　Religion　…　that　it　has　its　roots
in　it　…　we　virtually　assert　that　the　former　has　proceeded　from　the　latter；　and　that　this　derivation　is
going　on　now　and　will　always　continue；　i。e。；　the　principles　of　the　State　must　be　regarded　as　valid　in
and　for　themselves；　which　can　only　be　in　so　far　as　they　are　recognised　as　determinate
manifestations　of　the　Divine　Nature。　The　form　of　Religion；　therefore；　decides　that　of　the　State　and
its　constitution。　The　latter　actually　originated　in　the　particular　religion　adopted　by　the　nation；　so
that；　in　fact；　the　Athenian　or　the　Roman　State　was　possible　only　in　connection　with　the　specific
form　of　Heathenism　existing　among　the　respective　peoples；　just　as　a　Catholic　State　has　a　spirit　and
constitution　different　from　that　of　a　Protestant　one。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　54

If　that　outcry　…　that　urging　and　striving　for　the　implantation　of　Religion　in　the　munity　…　were　an
utterance　of　anguish　and　a　call　for　help；　as　it　often　seems　to　be；　expressing　the　danger　of　religion
having　vanished；　or　being　about　to　vanish　entirely　from　the　State；　…　that　would　be　fearful　indeed　…
worse　in　fact　than　this　outcry　supposes；　for　it　implies　the　belief　in　a　resource　against　the　evil；　viz。；
the　implantation　and　inculcation　of　religion；　whereas　religion　is　by　no　means　a　thing　to　be　so
produced；　its　self…production　（and　there　can　be　no　other）　lies　much　deeper。

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　55

Another　and　opposite　folly　which　we　meet　with　in　our　time　is　that　of　pretending　to　invent　and　carry
out　political　constitutions　independently　of　religion。　The　Catholic　confession；　although　sharing　the
Christian　name　with　the　Protestant；　does　not　concede　to　the　State　an　inherent　Justice　and
Morality；　…　a　concession　which　in　the　Protestant　principle　is　fundamental。　This　tearing　away　of　the
political　morality　of　the　Constitution　from　its　natural　connection；　is　necessary　to　the　genius　of　that
religion；　inasmuch　as　it　does　not　recognise　Justice　and　Morality　as　independent　and　substantial。
But　thus　excluded　from　intrinsic　worth；　…　torn　away　from　their　last　refuge　…　the　sanctuary　of
conscience　…　the　calm　retreat　where　religion　has　its　abode；　…　the　principles　and　institutions　of
political　legislation　are　destitute　of　a　real　centre；　to　the　same　decree　as　they　are　pelled　to
remain　abstract　and　indefinite。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　56

Summing　up　what　has　been　said　of　the　State；　we　find　that　we　have　been　led　to　call　its　vital
principle；　as　actuating　the　individuals　who　pose　it；　…　Morality。　The　State；　its　laws；　its
arrangements；　constitute　the　rights　of　its　members；　its　natural　features；　its　mountains；　air；　and
waters；　are　their　country；　their　fatherland；　their　outward　material　property；　the　history　of　this
State；　their　deeds；　what　their　ancestors　have　produced；　belongs　to　them　and　lives　in　their
memory。　All　is　their　possession；　just　as　they　are　possessed　by　it；　for　it　constitutes　their　existence；
their　being。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　57

Their　imagination　is　occupied　with　the　ideas　thus　presented；　while　the　adoption　of　these　laws；　and
of　a　fatherland　so　conditioned　is　the　expression　of　their　will。　It　is　this　matured　totality　which　thus
constitutes　one　Being；　the　spirit　of　one　People。　To　it　the　individual　members　belong；　each　unit　is
the　Son　of　his　Nation；　and　at　the　same　time　…　in　as　far　as　the　State　to　which　he　belongs　is
undergoing　development　…　the　Son　of　his　Age。　None　remains　behind　it；　still　less　advances　beyond
it。　This　spiritual　Being　（the　Spirit　of　his　Time）　is　his；　he　is　a　representative　of　it；　it　is　that　in　which　he
originated；　and　in　which　he　lives。　Among　the　Athenians　the　word　Athens　had　a　double　import；
suggesting　primarily；　a　plex　of　Political　institutions；　but　no　less；　in　the　second　place；　that
Goddess　who　represented　the　Spirit　of　the　People　and　its　unity。　This　Spirit　of　a　People　is　a
determinate　and　particular　Spirit；　and　is；　as　just　stated；　further　modified　by　the　degree　of　its
historical　development。　This　Spirit；　then；　constitutes　the　basis　and　substance　of　those　other　forms
of　a　nation's　consciousness；　which　have　been　noticed。　For　Spirit　in　its　self…consciousness　must
bee　a　object　of　contemplation　to　itself；　and　objectivity　involves；　in　the　first　instance；　the　rise　of
differences　which　make　up　a　total　of　distinct　spheres　of　objective　spirit；　in　the　same　way　as　the
Soul　exists　only　as　the　plex　of　its　faculties；　which　in　their　form　of　concentration　in　a　simple
unity　produce　that　Soul。　It　is　thus　One　Individuality　which；　presented　in　its　essence　as　God；　is
honoured　and　enjoyed　in　Religion；　which　is　exhibited　as　an　object　of　sensuous　contemplation　in
Art；　and　is　apprehended　as　an　intellectual　conception　in　Philosophy。　In　virtue　of　the　original
identity　of　their　essence；　purport；　and　object；　these　various　forms　are　inseparably　united　with　the
Spirit　of　the　State。　Only　in　connection　with　this　particular　religion　can　this　particular　political
constitution　exist；　just　as　in　such　or　such　a　State；　such　or　such　a　Philosophy　or　order　of　Art。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　58

The　remark　next　in　order　is；　that　each　particular　National　genius　is　to　be　treated　as　only　One
Individual　in　the　process　of　Universal　History。　For　that　history　is　the　exhibition　of　the　divine；
absolute　development　of　Spirit　in　its　highest　forms；　…　that　gradation　by　which　it　attains　its　truth　and
consciousness　of　itself。　The　forms　which　these　grades　of　progress　assume　are　the　characteristic
〃National　Spirits〃　of　History；　the　peculiar　tenor　of　their　moral　life；　of　their　Government；　their　Art；
Religion；　and　Science。　To　realise　these　grades　is　the　boundless　impulse　of　the　World…Spirit　…　the
goal　of　its　irresistible　urging；　for　this　division　into　organic　members；　and　the　full　development　of
each；　is　its　Idea。　…　Universal　History　is　exclusively　occupied　with　showing　how　Spirit　es　to　a
recognition　and　adoption　of　the　Truth：　the　dawn　of　knowledge　appears；　it　begins　to　discover
salient　principles；　and　at　last　it　arrives　at　full　consciousness。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　59

Having；　therefore；　learned　the　abstract　characteristics　of　the　nature　of　Spirit；　the　means　which　it
uses　to　realise　its　Idea；　and　the　shape　assumed　by　it　in　its　plete　realisation　in　phenomenal
existence　…　namely；　the　State　…　nothing　further　remains　for　this　introductory　section　to　contemplate
but　。。。




III。　Philosophic　History
　　　　　　　　　　　　　　　iii。　The　course　of　the　World's　History

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　60

The　mutations　which　history　presents　have　been　long　characterised　in　the　general；　as　an　advance
to　something　better；　more　perfect。　The　changes　that　take　place　in　Nature　—　how　infinitely　manifold
soever　they　may　be　—　exhibit　only　a　perpetually　self…repeating　cycle；　in　Nature　there　happens
“nothing　new　under　the　sun；”　and　the　multiform　play　of　its　phenomena　so　far　induces　a　feeling　of
ennui；　only　in　those　changes　which　take　place　in　the　region　of　Spirit　does　anything　new　arise。　This
peculiarity　in　the　world　of　mind　has　indicated　in　the　case　of　man　an　altogether　different　destiny
from　that　of　merely　natural　objects　—　in　which　we　find　always　one　and　the　same　stable　character；
to　which　all　change　reverts；　—　namely；　a　real　capacity　for　change；　and　that　for　the；　better；　—　an
impulse　of　perfectibility。　This　principle；　which　reduces　change　itself　under　a　law；　has　met　with　an
unfavourable　reception　from　religions　—　such　as　the　Catholic　—　and　from　States　claiming　as　their
just　right　a　stereotyped；　or　at　least　a　stable　position。　If　the　mutability　of　worldly　things　in　general　—
political　constitutions；　for　instance　—　is　conceded；　either　Religion　（as　the　Religion　of　Truth）　is
absolutely　excepted；　or　the　difficulty　escaped　by　ascribing　changes；　revolutions；　and　abrogations
of　immaculate　theories　and　institutions；　to　accidents　or　imprudence；　—　but　principally　to　the　levity
and　evil　passions　of　man。　The　principle　of　Perfectibility　indeed　is　almost　as　indefinite　a　term　as
mutability　in　general；　it　is　without　scope　or　goal；　and　has　no　standard　by　which　to　estimate　the
changes　in　question：　the　improved；　more　perfect；　state　of　things　towards　which　it　professedly　tends
is　altogether　undetermined。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　61

The　principle　of　Development　involves　also　the　existence　of　a　latent　germ　of　being　—　a　capacity
or　potentiality　striving　to　realise　itself。　This　formal　conception　finds　actual　existence　in　Spirit；　which
has　the　History　of　the　World　for　its　theatre；　its　possession；　and　the　sphere　of　its　realisation。　It　is　not
of　such　a　nature　as　to　be　tossed　to　and　fro　amid　the　superficial　play　of　accidents；　but　is　rather　the
absolute　arbiter　of　things；　entirely　unmoved　by　contingencies；　which；　indeed；　it　applies　and
manages　for　its　own　purposes。　Development；　however；　is　also　a　property　of　organised　natural
objects。　Their　existence　presents　itself；　not　as　an　exclusively　dependent　one；　subjected　to　external
changes；　but　as　one　which　expands　itself　in　virtue　of　an　external　unchangeable　principle；　a　simple
essence；　—　whose　existence；　i。e。；　as　a　germ；　is　primarily　simple；　—　but　which　subsequently
develops　a　variety　of　parts；　that　bee　involved　with　other　objects；　and　consequently　live
through　a　continuous　process　of　changes；　—　a　process　nevertheless；　that　results　in　the　very
contrary　of　change；　and　is　even　transformed　into　a　vis　conservatrix　of　the　organic　principle；　and
the　form　embodying　it。　Thus　the　organised　individuum　produces　itself；　it　expands　itself　actually　to
what　it　was　always　potentially：　So　Spirit　is　only　that　which　it　attains　by　its　own　efforts；　it　makes
itself　actually　what　it　always　was　potentially。　—　That　development　（of　natural　organisms）　takes
place　in　a　direct；　unopposed；　unhindered　manner。　Between　the　Idea　an