嗔秤戻幣哉膵云利匈嬉蝕湊蛸賜塋床四衲萩晦編報炎嘔囚^泡仟 ̄云利匈《超噌殻窟嵌虜隆輓麈觚翹瀘卉韮仍仍。 烏御危列
肝肝弌傍 卦指云慕朕村 厘議慕尺 厘議慕禰 TXT畠云和墮 序秘慕杏 紗秘慕禰

學僥雰-philosophy of history(哂猟井)-及27嫗

梓囚徒貧圭鮗 ○ 賜 ★ 辛酔堀貧和鍬匈梓囚徒貧議 Enter 囚辛指欺云慕朕村匈梓囚徒貧圭鮗 ● 辛指欺云匈競何
!!!!隆堋響頼紗秘慕禰厮宴和肝写偬堋響



is察therefore察none other than the monotonous repetition of the same kind of existence。 Further察we
must remark how perception察  the prehension of being by thought察  is the source and
birthplace of a new察and in fact higher form察in a principle which while it preserves察dignifies its
material。 For Thought is that Universal ´ that Species which is immortal察which preserves identity
with itself。 The particular form of Spirit not merely passes away in the world by natural causes in
Time察but is annulled in the automatic self´mirroring activity of consciousness。 Because this
annulling is an activity of Thought察it is at the same time conservative and elevating in its operation。
While then察on the one side察Spirit annuls the reality察the permanence of that which it is察it gains on
the other side察the essence察the Thought察the Universal element of that which it only was its
transient conditionsА Its principle is no longer that immediate import and aim which it was
previously察but the essence of that import and aim。 

                                   ′ 95

The result of this process is then that Spirit察in rendering itself objective and making this its being an
object of thought察on the one hand destroys the determinate form of its being察on the other hand
gains a prehension of the universal element which it involves察and thereby gives a new form to
its inherent principle。 In virtue of this察the substantial character of the National Spirit has been
altered察  that is察its principle has risen into another察and in fact a higher principle。 

                                   ′ 96

It is of the highest importance in apprehending and prehending History to have and to
understand the thought involved in this transition。 The individual traverses as a unity various grades
of development察and remains the same individual察in like manner also does a people察till the Spirit
which it embodies reaches the grade of universality。 In this point lies the fundamental察the Ideal
necessity of transition。 This is the soul ! the essential consideration ! of the philosophical
prehension of History。 

                                   ′ 97

Spirit is essentially the result of its own activity察its activity is the transcending of immediate察simple
unreflected existence察  the negation of that existence察and the returning into itself。 We may
pare it with the seed察for with this the plant begins察yet it is also the result of the plant's entire
life。 But the weak side of life is exhibited in the fact that the mencement and the result are
disjoined from each other。 Thus also is it in the life of individuals and peoples。 The life of a people
ripens a certain fruit察its activity aims at the plete manifestation of the principle which it
embodies。 But this fruit does not fall back into the bosom of the people that produced and
matured it察on the contrary察it bees a poison´draught to it。 That poison´draught it cannot let
alone察for it has an insatiable thirst for it此the taste of the draught is its annihilation。察though at the
same time the rise of a new principle。 

                                   ′ 98

We have already discussed the final aim of progression。 The principles of the successive phases of
Spirit that animate the Nations in a necessitated gradation察are themselves only steps in the
development of the one universal Spirit察which through them elevates and pletes itself to a
self´prehending totality。 

                                   ′ 99

While we are thus concerned exclusively with the Idea of Spirit察and in the History of the World
regard everything as only its manifestation察we have察in traversing the past察  however extensive its
periods察  only to do with what is present察for philosophy察as occupying itself with the True察has
to do with the eternally present。 Nothing in the past is lost for it察for the Idea is ever present
Spirit is immortal察with it there is no past察no future察but an essential now。 This necessarily implies
that the present form of Spirit prehends within it all earlier steps。 These have indeed unfolded
themselves in succession independently察but what Spirit is it has always been essentially
distinctions are only the development of this essential nature。 The life of the ever present Spirit is a
circle of progressive embodiments察which looked at in one respect still exist beside each other
and only as looked at from another point of view appear as past。 The grades which Spirit seems
to have left behind it察it still possesses in the depths of its present。 





The End

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