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as it grows and expands, lets other aspects of the Idea of humanity grow and expand also (¤¤ 566 seqq.). As it
left therefore behind, in its first immediate, and so also one-sided phase, Religion may, or rather must, appear
in its existence degraded to sensuous externality, and thus in the sequel become an influence to oppress
liberty of spirit and to deprave political life. Still the principle has in it the infinite 'elasticity' of the 'absolute'
form', so as to overcome this depraving of the form-determination (and the content by these means), and to
bring about the reconciliation of the spirit in itself. Thus ultimately, in the Protestant conscience the
principles of the religious and of the ethical conscience come to be one and the same: the free spirit learning
to see itself in its reasonableness and truth. In the Protestant state, the constitution and the code, as well as
their several applications, embody the principle and the development of the moral life, which proceeds and
can only proceed from the truth of religion, when reinstated in its original principle and in that way as such
first become actual. The moral life of the state and the religious spirituality of the state are thus reciprocal
guarantees of strength.
1. Die Sittlichkeit.
2. Die burgerliche Gesellschaft.
3. Das System der Bedurfnisse.
4. Die Rechtspflege
5. Gesetz.
6. Die Polizei und die Corporation.
7. Inneres Staatsrecht.
8. Das aussere Staatsrecht.
9. Die Weltgeschichte
10. Weltweisheit.
SECTION THREE: ABSOLUTE MIND(1)
¤ 553 The notion of mind has its reality in the mind. If this reality in identity with that notion is to exist as the
consciousness of the absolute Idea, then the necessary aspect is that the implicitly free intelligence be in its
actuality liberated to its notion, if that actuality is to be a vehicle worthy of it. The subjective and the
objective spirit are to be looked on as the road on which this aspect of reality or existence rises to maturity.
¤ 554 The absolute mind, while it is self-centred identity, is always also identity returning and ever returned
into itself: if it is the one and universal substance it is so as a spirit, discerning itself into a self and a
consciousness, for which it is as substance. Religion, as this supreme sphere may be in general designated, if
it has on one hand to be studied as issuing from the subject and having its home in the subject, must no less
be regarded as objectively issuing from the absolute spirit which as spirit is in its community.
That here, as always, belief or faith is not opposite to consciousness or knowledge, but rather to a sort of
knowledge, and that belief is only a particular form of the latter, has been remarked already (¤ 63 note). If
SECTION THREE: ABSOLUTE MIND(1) 66
 PHILOSOPHY OF MIND
nowadays there is so little consciousness of God, and his objective essence is so little dwelt upon, while
people speak so much more of the subjective side of religion, i.e. of God's indwelling in us, and if that and
not the truth as such is called for - in this there is at least the correct principle that God must be apprehended
as spirit in his community.
¤ 555 The subjective consciousness of the absolute spirit is essentially and intrinsically a process, the
immediate and substantial unity of which is the Belief in the witness of the spirit as the certainty of objective
truth. Belief, at once this immediate unity and containing it as a reciprocal dependence of these different
terms, has in devotion - the implicit or more explicit act of worship (cultus) - passed over into the process of
superseding the contrast till it becomes spiritual liberation, the process of authenticating that first certainty by
this intermediation, and of gaining its concrete determination, viz. reconciliation, the actuality of the spirit.
1. Der absolute Geist.
A. ART
¤ 556 As this consciousness of the Absolute first takes shape, its immediacy produces the factor of finitude in
Art. On one hand, that is, it breaks up into a work of external common existence, into the subject which
produces that work, and the subject which contemplates and worships it. But, on the other hand, it is the
concrete contemplation and mental picture of implicitly absolute spirit as the Ideal. In this ideal, or the
concrete shape born of the subjective spirit, its natural immediacy, which is only a sign of the Idea, is so
transfigured by the informing spirit in order to express the Idea, that the figure shows it and it alone: - the
shape or form of Beauty.
¤ 557 The sensuous externality attaching to the beautiful, - the form of immediacy as such - at the same time
qualifies what it embodies: and the God (of art) has with his spirituality at the same time the stamp upon him [ Pobierz całość w formacie PDF ]