Chapter XVII: Section III: Absolute Mind(171) (2)

Protestantism, 166.

Prussia, clxxviii, clxxxiv.

Psychiatry, 33.

Psychology, xxii, xxiv, lii seqq., lxiii, lxxxvi, xcv, cxvii, 4, 58, 63.

Psycho-physics, clvi, 23.

Punishment, cxciii, cciii, 111.

Purpose, 97, 114.

Races, 16.

Rationalism, clxv, 183.

Reason, cxv, cxliii, clxxii, 58.

Recollection, 70.

_Reinhold_, 49.

Religion, xxxvii seqq., cxcvi, 155 seqq., 167 seqq.

Representation, cxi, 70;
political, clxxxiii, 142.

Responsibility, 114.

Revelation, 7, 175.

Right, xxix, 104 (see Law).

_Ritter_, clxi, clxiii.

Romances, 151:
romantic art, 172.

Savages, lxxxvii, cii.

_Schelling_, clxi.

_Schindler_, clxiii.

_Schopenhauer_, cvi, cxvi, cli, clxiv, clxix, clxxxvii.

Science, xviii.

_Scott_ (Sir W.), 151.

Self-consciousness, clxxi, 53 seqq.

Sensibility and sensation, 20, 50.

Sex, 18.

Siderism, clxiii, 15.

Signs (in language), 76.

Skill (acquired), 42.

Slavery, 56, 101.

Sleep, 18.

Society, xxxii, 56.

Sociology, xxiii.

Somnambulism, 30.

Soul, liv, lxix, lxxv, 26.

_Spencer_ (H.), xxi seqq., cxi, cxxiii, cxliv.

_Spinoza_, lxxvi, ci, cxix, cl, 14, 49, 188.

Spiritualism, clxii.

State, xxxii seqq., clxxvi, clxxxiii, 131 seqq.

Stoicism, cxix, cxxiv, cxi, cxliii.

Suggestion, clxv seqq., 33.

Superstition, 158.

Syllogism, 90.

Symbol, 77, 171.

Sympathy, clv.

Telepathy, clxi, 34.

Tellurism, clxiii, 15.

Theology, 155.

Thinking, clxxiv, 89.

_Tholuck_, 191.

Trinity, 177 seqq.

Truth, cv, 182.

Unconscious (the), cxlvi.

Understanding, 52, 89.

Universalising, cxxviii.

Utilitarianism, cxxxvi.

Value, 109.

Virtues, cxxxi, cxcviii, 120.

War, cxcix, 146.

Wartburg, clxxix.

Welfare, 114.

Wickedness, 9, 94, 117.

Will, xxviii, cxxv, clxxv, 62, 90.

_Wolff_, lxxiii.

Words, clxxiv, 79.

_Wordsworth_, li, clxviii.

Written language, 81 seqq.

Wrong, 109.

Würtemberg, clxxxv.

FOOTNOTES

1 Plato, _Rep._ 527.

2 The prospectus of the _System of Synthetic Philosophy_ is dated
1860. Darwin’s _Origin of Species_ is 1859. But such ideas, both in
Mr. Spencer and others, are earlier than Darwin’s book.

3 Hegel’s _Verhältniss_, the supreme category of what is called
actuality: where object is necessitated by outside object.

4 Cf. Herbart, _Werke_ (ed. Kehrbach), iv. 372. This consciousness
proper is what Leibniz called _« __Apperception,__ »__ la
connaissance réflexive de l’état intérieur (Nouveaux Essais)_.

5 Herbart, _Werke_, vi. 55 (ed. Kehrbach).

6 p. 59 (§ 440).

7 p. 63 (§ 440).

8 These remarks refer to four out of the five Herbartian ethical
ideas. See also Leibniz, who (in 1693, _De Notionibus juris et
justitiae_) had given the following definitions: “Caritas est
benevolentia universalis. Justitia est caritas sapientis. Sapientia
est scientia felicitatis.” The jus naturae has three grades: the
lowest, jus strictum; the second, aequitas (or caritas, in the
narrower sense); and the highest, pietas, which is honeste, i.e. pie
vivere.

9 To which the Greek πόλις, the Latin civitas or respublica, were only
approximations. Hegel _is not writing a history_. If he were, it
would be necessary for him to point out how far the individual
instance, e.g. Rome, or Prussia, corresponded to its Idea.

10 Shakespeare’s phrase, as in _Othello_, iii. 2; _Lover’s Complaint_,
v. 24.

_ 11 Iliad_, xii. 243.

12 See Hegel’s _Logic_, pp. 257 seq.

13 See p. 153 (§ 550).

14 Cf. _Prolegomena to the Study of Hegel_, chaps. xviii, xxvi.

15 As stated in p. 167 (_Encycl._ § 554). Cf. _Phenom. d. Geistes_,
cap. vii, which includes the Religion of Art, and the same point of
view is explicit in the first edition of the _Encyclopaedia_.

_ 16 Philosophie der Religion_ (_Werke_, xi. 5).

17 Hegel, _Phenomenologie des Geistes_ (_Werke_, ii. 545). The
meeting-ground of the Greek spirit, as it passed through Rome, with
Christianity.

18 Ib., p. 584.

_ 19 Phenomenologie des Geistes_ (_Werke_, ii. 572). Thus Hegelian
idealism claims to be the philosophical counterpart of the central
dogma of Christianity.

20 From the old Provençal _Lay of Boëthius_.

21 It is the doctrine of the _intellectus agens_, or _in actu_; the
_actus purus_ of the Schoolmen.

_ 22 Einleitung in die Philosophie_, §§ 1, 2.

_ 23 Psychologie als Wissenschaft_, Vorrede.

_ 24 Einleitung in die Philosophie_, §§ 11, 12.

_ 25 Einleitung in die Philosophie_, § 18: cf. _Werke_, ed. Kehrbach, v.
108.

26 Cf. Plato’s remarks on the problem in the word Self-control.
_Republ._ 430-1.

_ 27 Lehrbuch der Psychologie_, §§ 202, 203.

_ 28 Allgemeine Metaphysik_, Vorrede.

_ 29 Hauptpunkte der Metaphysik_ (1806), § 13.

_ 30 Werke_, ed. Kehrbach (_Ueber die Möglichkeit_, &c), v. 96.

_ 31 Ibid._, p. 100.

32 One might almost fancy Herbart was translating into a general
philosophic thesis the words in which Goethe has described how he
overcame a real trouble by transmuting it into an ideal shape, e.g.
_Wahrheit und Dichtung_, cap. xii.

33 Herbart’s language is almost identical with Hegel’s: _Encycl._ § 389
(p. 12). Cf. Spencer, _Psychology_, i. 192. “Feelings are in all
cases the materials out of which the superior tracts of
consciousness and intellect are evolved.”

_ 34 Prolegomena to the Study of Hegel_, ch. xvii.

_ 35 Psychologia Empirica_, § 29.

36 As is also the case with Herbart’s metaphysical reality of the Soul.

_ 37 Human Nature_, vii. 2. “Pleasure, Love, and appetite, which is also
called desire, are divers names for divers considerations of the
same thing....” Deliberation is (ch. xii. 1) the “alternate
succession of appetite and fears.”

_ 38 Eth._ ii. 48 Schol.

_ 39 Eth._ ii. 43 Schol.: cf. 49 Schol.

40 This wide scope of thinking (_cogitatio_, _penser_) is at least as
old as the Cartesian school: and should be kept in view, as against
a tendency to narrow its range to the mere intellect.

41 e.g. _Analysis of the Human Mind_, ch. xxiv. “Attention is but
another name for the interesting character of the idea;” ch. xix.
“Desire and the idea of a pleasurable sensation are convertible
terms.”

42 As Mr. Spencer says (_Psychology_, i. 141), “Objective psychology
can have no existence as such without borrowing its data from
subjective psychology.”

43 The same failure to note that experiment is valuable only where
general points of view are defined, is a common fault in biology.

44 Münsterberg, _Aufgaben und Methoden der Psychologie_, p. 144.

_ 45 Lehrbuch der Psychologie_, § 54 (2nd ed.), or § 11 (1st ed.).

46 See p. 11 (§ 387).

47 Cf. Nietzsche, _Also sprach Zarathustra_, i. 43. “There is more
reason in thy body than in thy best wisdom.”

48 This language is very characteristic of the physicists who dabble in
psychology and imagine they are treading in the steps of Kant, if
not even verifying what they call his guesswork: cf. Ziehen,
_Physiol. Psychologie_, 2nd ed. p. 212. “In every case there is
given us only the psychical series of sensations and their
memory-images, and it is only a universal hypothesis if we assume
beside this psychical series a material series standing in causal
relation to it.... The material series is not given equally
originally with the psychical.”

49 It is the same radical feature of consciousness which is thus noted
by Mr. Spencer, _Psychology_, i. 475. “Perception and sensation are
ever tending to exclude each other but never succeed.” “Cognition
and feeling are antithetical and inseparable.” “Consciousness
continues only in virtue of this conflict.” Cf. Plato’s resolution
in the _Philebus_ of the contest between intelligence and feeling
(pleasure).

50 It is the quasi-Aristotelian ἀπαγωγή, defined as the step from one
proposition to another, the knowledge of which will set the first
proposition in a full light.

_ 51 Grundlage des Naturrechts_, § 5.

_ 52 System der Sittenlehre_, § 8, iv.

53 Even though religion (according to Kant) conceive them as divine
commands.

54 Cf. Hegel’s _Werke_, vii. 2, p. 236 (Lecture-note on § 410). “We
must treat as utterly empty the fancy of those who suppose that
properly man should have no organic body,” &c.; and see p. 159 of
the present work.

_ 55 Criticism of Pure Reason_, Architectonic.

56 Spencer, _Psychology_, i. 291: “Mind can be understood only by
observing how mind is evolved.”

57 Cf. Spencer, _Principles of Ethics_, i. 339: “The ethical sentiment
proper is, in the great mass of cases, scarcely discernible.”

_ 58 Prolegomena to the Study of Hegel_, p. 143.

59 Windelband (W.), _Präludien_ (1884), p. 288.

60 Cf. Plato, _Republic_, p. 486.

_ 61 Human Nature: Morals_, Part III.

_ 62 Emotion and Will_, ch. xv. § 23.

63 It is characteristic of the Kantian doctrine to absolutise the
conception of Duty and make it express the essence of the whole
ethical idea.

64 Which are still, as the Socialist Fourier says, states of social
incoherence, specially favourable to falsehood.

_ 65 Rechtsphilosophie_, § 4.

66 Cf. Schelling, ii. 12: “There are no _born_ sons of freedom.”

67 Simmel (G.), _Einleitung in die Moralwissenschaft_, i. 184.

_ 68 Jenseits von Gut und Böse_, p. 225.

69 Aristot. _Polit._ i. 6.

70 Plato, _Phaedo_.

71 Carus, _Psyche_, p. 1.

72 See Arist., _Anal. Post._ ii. 19 (ed. Berl. 100, a. 10).

73 Cf. _The Logic of Hegel_, notes &c., p. 421.

74 “Omnia individua corpora quamvis diversis gradibus animata sunt.”
_Eth._ ii. 13. schol.

_ 75 Nanna_ (1848): _Zendavesta_ (1851): _Ueber die Seelenfrage_ (1861).

76 Described by S. as the rise from mere physical _cause_ to
physiological _stimulus_ (Reiz), to psychical _motive_.

77 Infra, p. 12.

78 Aristot., _De Anima_, i. c. 4, 5.

_ 79 Wilhelm Meister’s Wanderjahre_, i. 10.

_ 80 Wilhelm Meister’s Wanderjahre_, iv. 18.

81 Works like Preyer’s _Seele des Kindes_ illustrate this aspect of
mental evolution; its acquirement of definite and correlated
functions.

82 Cf. the end of Caleb Balderstone (in _The Bride of Lammermoor_):
“With a fidelity sometimes displayed by the canine race, but seldom
by human beings, he pined and died.”

83 See Windischmann’s letters in _Briefe von und an Hegel_.

84 Cf. _Prolegomena to the Study of Hegel_, chaps. xii-xiv.

85 Kieser’s _Tellurismus_ is, according to Schopenhauer, “the fullest
and most thorough text-book of Animal Magnetism.”

86 Cf. Fichte, _Nachgelassene Werke_, iii. 295 (_Tagebuch über den
animalischen Magnetismus_, 1813), and Schopenhauer, _Der Wille in
der Natur_.

87 Bernheim: _La suggestion domine toute l’histoire de l’humanité_.

88 An instance from an unexpected quarter, in Eckermann’s conversations
with Goethe: “In my young days I have experienced cases enough,
where on lonely walks there came over me a powerful yearning for a
beloved girl, and I thought of her so long till she actually came to
meet me.” (Conversation of Oct. 7, 1827.)

_ 89 Gleichsam in einer Vorwelt, einer diese Welt schaffenden Welt_
(_Nachgelassene Werke_, iii. 321).

_ 90 Selbst-bewusstsein_ is not self-consciousness, in the vulgar sense
of brooding over feelings and self: but consciousness which is
active and outgoing, rather than receptive and passive. It is
practical, as opposed to theoretical.

91 The more detailed exposition of this Phenomenology of Mind is given
in the book with that title: Hegel’s _Werke_, ii. pp. 71-316.

_ 92 System der Sittlichkeit_, p. 15 (see Essay V).

93 Hegel’s _Werke_, viii. 313, and cf. the passage quoted in my _Logic
of Hegel_, notes, pp. 384, 385.

94 Hegel’s _Briefe_, i. 15.

_ 95 Kritik der Verfassung Deutschlands_, edited by G. Mollat (1893).
Parts of this were already given by Haym and Rosenkranz. The same
editor has also in this year published, though not quite in full,
Hegel’s _System der Sittlichkeit_, to which reference is made in
what follows.

96 In which some may find a prophecy of the effects of “blood and iron”
in 1866.

_ 97 Die Absolute Regierung_: in the _System der Sittlichkeit_, p. 32:
cf. p. 55. Hegel himself compares it to Fichte’s _Ephorate_.

_ 98 Die Absolute Regierung_, l.c. pp. 37, 38.

99 Some idea of his meaning may perhaps be gathered by comparison with
passages in _Wilhelm Meister’s Wanderjahre_, ii. 1, 2.

_ 100 Kritik der Verfassung_, p. 20.

101 In some respects Bacon’s attitude in the struggle between royalty
and parliament may be compared.

102 Just as Schopenhauer, on the contrary, always says _moralisch_—never
_sittlich_.

103 Grey (G.), _Journals of two Expeditions of Discovery in North-West
and Western Australia_, ii. 220.

104 With some variation of ownership, perhaps, according to the
prevalence of so-called matriarchal or patriarchal households.

105 Cf. the custom in certain tribes which names the father after his
child: as if the son first gave his father legitimate position in
society.

_ 106 System der Sittlichkeit_, p. 8.

_ 107 Aufhebung_ (_positive_) as given in _absolute Sittlichkeit_.

_ 108 System der Sittlichkeit_, p. 15.

109 This phraseology shows the influence of Schelling, with whom he was
at this epoch associated. See _Prolegomena to the Study of Hegel_,
ch. xiv.

110 Cf. the intermediate function assigned (see above, p. clxxxiii) to
the priests and the aged.

_ 111 System der Sittlichkeit_, p. 19.

112 See _infra_, p. 156.

113 Wordsworth’s _Laodamia_.

114 “For it’s Tommy this, an’ Tommy that, an’ ‘Chuck him out, the
brute!’
But it’s ‘Saviour of ’is country’ when the guns begin to shoot.”

115 “I can assure you,” said Werner (the merchant), “that I never
reflected on the State in my life. My tolls, charges and dues I have
paid for no other reason than that it was established usage.”
(_Wilh. Meisters Lehrjahre_, viii. 2.)

_ 116 System der Sittlichkeit_, p. 40.

_ 117 System der Sittlichkeit_, p. 65.

_ 118 Ibid._ p. 46.

_ 119 Natürliche Seele._

_ 120 Natürliche Qualitäten._

_ 121 Empfindung._

_ 122 Die fühlende Seele._

123 Plato had a better idea of the relation of prophecy generally to the
state of sober consciousness than many moderns, who supposed that
the Platonic language on the subject of enthusiasm authorised their
belief in the sublimity of the revelations of somnambulistic vision.
Plato says in the _Timaeus_ (p. 71), “The author of our being so
ordered our inferior parts that they too might obtain a measure of
truth, and in the liver placed their oracle (the power of divination
by dreams). And herein is a proof that God has given the art of
divination, not to the wisdom, but, to the foolishness of man; for
no man when in his wits attains prophetic truth and inspiration; but
when he receives the inspired word, either his intelligence is
enthralled by sleep, or he is demented by some distemper or
possession (enthusiasm).” Plato very correctly notes not merely the
bodily conditions on which such visionary knowledge depends, and the
possibility of the truth of the dreams, but also the inferiority of
them to the reasonable frame of mind.

_ 124 Selbstgefühl._

_ 125 Gewohnheit._

_ 126 Die wirkliche Seele._

_ 127 Das Bewußtsein als solches_: (a) _Das sinnliche Bewußtsein._

_ 128 Wahrnehmung._

_ 129 Der Verstand._

_ 130 Selbstbewußtsein._

_ 131 Die Begierde._

_ 132 Das anerkennende Selbstbewußtsein._

_ 133 Die Vernunft._

_ 134 Der Geist._

_ 135 Die Intelligenz._

_ 136 Anschauung._

_ 137 Vorstellung._

_ 138 Die Erinnerung._

_ 139 Die Einbildungskraft._

_ 140 Phantasie._

_ 141 Gedächtniß._

_ 142 Auswendiges._

_ 143 Inwendiges._

_ 144 Das Denken._

_ 145 Der praktische Geist._

_ 146 Der praktische Gefühl._

_ 147 Der Triebe und die Willkühr._

_ 148 Die Glückseligkeit._

_ 149 Der freie Geist._

_ 150 Gesess._

_ 151 Sitte._

_ 152 Das Recht._

_ 153 Moralität._

_ 154 Naturrecht._

_ 155 Moralität._

_ 156 Der Vorsatz._

_ 157 That._

_ 158 Handlung._

_ 159 Die Absicht und das Wohl._

_ 160 Das Gute und das Böse._

_ 161 Die Sittlichkeit._

_ 162 Die bürgerliche Gesellschaft._

_ 163 Das System der Bedürfnisse._

_ 164 Die Rechtspflege._

_ 165 Geseß._

_ 166 Die Polizei und die Corporation._

_ 167 Inneres Staatsrecht._

_ 168 Das äußere Staatsrecht._

_ 169 Die Weltgeschichte._

_ 170 Weltweisheit._

_ 171 Der absolute Geist._

_ 172 Die geoffenbarte Religion._

173 [The citation given by Hegel from Schlegel’s translation is here
replaced by the version (in one or two points different) in the
_Sacred Books of the East_, vol. viii.]

174 In order to give a clearer impression of it, I cannot refrain from
quoting a few passages, which may at the same time give some
indication of the marvellous skill of Rückert, from whom they are
taken, as a translator. [For Rückert’s verses a version is here
substituted in which I have been kindly helped by Miss May Kendall.]

III.

I saw but One through all heaven’s starry spaces gleaming:
I saw but One in all sea billows wildly streaming.
I looked into the heart, a waste of worlds, a sea,—
I saw a thousand dreams,—yet One amid all dreaming.
And earth, air, water, fire, when thy decree is given,
Are molten into One: against thee none hath striven.
There is no living heart but beats unfailingly
In the one song of praise to thee, from earth and heaven.

V.

As one ray of thy light appears the noonday sun,
But yet thy light and mine eternally are one.
As dust beneath thy feet the heaven that rolls on high:
Yet only one, and one for ever, thou and I.
The dust may turn to heaven, and heaven to dust decay;
Yet art thou one with me, and shalt be one for aye.
How may the words of life that fill heaven’s utmost part
Rest in the narrow casket of one poor human heart?
How can the sun’s own rays, a fairer gleam to fling,
Hide in a lowly husk, the jewel’s covering?
How may the rose-grove all its glorious bloom unfold,
Drinking in mire and slime, and feeding on the mould?
How can the darksome shell that sips the salt sea stream
Fashion a shining pearl, the sunlight’s joyous beam?
Oh, heart! should warm winds fan thee, should’st thou floods
endure,
One element are wind and flood; but be thou pure.

IX.

I’ll tell thee how from out the dust God moulded man,—
Because the breath of Love He breathed into his clay:
I’ll tell thee why the spheres their whirling paths began,—
They mirror to God’s throne Love’s glory day by day:
I’ll tell thee why the morning winds blow o’er the grove,—
It is to bid Love’s roses bloom abundantly:
I’ll tell thee why the night broods deep the earth above,—
Love’s bridal tent to deck with sacred canopy:
All riddles of the earth dost thou desire to prove?—
To every earthly riddle is Love alone the key.

XV.

Life shrinks from Death in woe and fear,
Though Death ends well Life’s bitter need:
So shrinks the heart when Love draws near,
As though ’twere Death in very deed:
For wheresoever Love finds room,
There Self, the sullen tyrant, dies.
So let him perish in the gloom,—
Thou to the dawn of freedom rise.

In this poetry, which soars over all that is external and sensuous,
who would recognise the prosaic ideas current about so-called
pantheism—ideas which let the divine sink to the external and the
sensuous? The copious extracts which Tholuck, in his work _Anthology
from the Eastern Mystics_, gives us from the poems of Jelaleddin and
others, are made from the very point of view now under discussion.
In his Introduction, Herr Tholuck proves how profoundly his soul has
caught the note of mysticism; and there, too, he points out the
characteristic traits of its oriental phase, in distinction from
that of the West and Christendom. With all their divergence,
however, they have in common the mystical character. The conjunction
of Mysticism with so-called Pantheism, as he says (p. 53), implies
that inward quickening of soul and spirit which inevitably tends to
annihilate that external _Everything_, which Pantheism is usually
held to adore. But beyond that, Herr Tholuck leaves matters standing
at the usual indistinct conception of Pantheism; a profounder
discussion of it would have had, for the author’s emotional
Christianity, no direct interest; but we see that personally he is
carried away by remarkable enthusiasm for a mysticism which, in the
ordinary phrase, entirely deserves the epithet Pantheistic. Where,
however, he tries philosophising (p. 12), he does not get beyond the
standpoint of the “rationalist” metaphysic with its uncritical
categories.