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哲学史-philosophy of history(英文版)-第13部分

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belongs that in them which we would exclude from the category of mere means; … Morality; Ethics;
Religion。 That is to say; man is an object of existence in himself only in virtue of the Divine that is in
him; — that which was designated at the outset as Reason; which; in view of its activity and power
of self…determination; was called Freedom。 And we affirm — without entering at present on the
proof of the assertion …that Religion; Morality; &c。 have their foundation and source in that
principle; and so are essentially elevated above all alien necessity and chance。 And here we must
remark that individuals; to the extent of their freedom; are responsible for the depravation and
enfeeblement of morals and religion。 This is the seal of the absolute and sublime destiny of man —
that be knows what is good and what is evil; that his destiny is his very ability to will either good or
evil; — in one word; that he is the subject of moral imputation; imputation not only of evil; but of
good; and not only concerning this or that particular matters and all that happens ab extra; but
also the good and evil attaching to his individual freedom。 The brute alone is simply innocent。 It
would; however demand an extensive explanation — as extensive as the analysis of moral freedom
itself — to preclude or obviate all the misunderstandings which the statement that what is called
innocent imports the entire unconsciousness of evil — is wont to occasion。 

                                   § 38

In contemplating the fate which virtue; morality; even piety experience in history; we must not fall
into the Litany of Lamentations; that the good and pious often — or for the most part — fare ill in
the world; while the evil…disposed and wicked prosper。 The term prosperity is used in a variety of
meanings — riches; outward honour; and the like。 But in speaking of something which in and for
itself constitutes an aim of existence; that so…called well or ill…faring of these or those isolated
individuals cannot be regarded as an essential element in the rational order of the universe。 With
more justice than happiness — or a fortunate environment for individuals; — it is demanded of the
grand aim of the world's existence; that it should foster; nay involve the execution and ratification
of good; moral; righteous purposes。 What makes men morally discontented (a discontent; by the
bye; on which they somewhat pride themselves); is that they do not find the present adapted to the
realisation of aims which they hold to be right and just (more especially in modern times; ideals of
political constitutions); they contrast unfavourably things as they are; with their idea of things as
they ought to be。 In this case it is not private interest nor passion that desires gratification; but
Reason; Justice; Liberty; and equipped with this title; the demand in question assumes a lofty
bearing; and readily adopts a position not merely of discontent; but of open revolt against the
actual condition of the world。 To estimate such a feeling and such views aright; the demands
insisted upon; and the very dogmatic opinions asserted; must be examined。 At no time so much as
in our own; have such general principles and notions been advanced; or with greater assurance。 If
in days gone by; history seems to present itself as a struggle of passions; in our time — though
displays of passion are not wanting — it exhibits partly a predominance of the struggle of notions
assuming the authority of principles; partly that of passions and interests essentially subjective; but
under the mask of such higher sanctions。 The pretensions thus contended for as legitimate in the
name of that which has been stated as the ultimate aim of Reason; pass accordingly; for absolute
aims; — to the same extent as Religion; Morals; Ethics。 Nothing; as before remarked; is now more
mon than the plaint that the ideals which imagination sets up are not realised — that these
glorious dreams are destroyed by cold actuality。 These Ideals — which in the voyage of life
founder on the rocks of hard reality — may be in the first instance only subjective; and belong to
the idiosyncrasy of the individual; imagining himself the highest and wisest。 Such do not properly
belong to this category。 For the fancies which the individual in his isolation indulges; cannot be the
model for universal reality; just as universal law is not designed for the units of the mass。 These as
such may; in fact; find their interests decidedly thrust into the background。 But by the term
“Ideal;” we also understand the ideal of Reason; of the Good; of the True。 Poets; as e。g。
Schiller; have painted such ideals touchingly and with strong emotion; and with the deeply
melancholy conviction that they could not be realised。 In affirming; on the contrary that the
Universal Reason does realise itself; we leave indeed nothing to do with the individual empirically
regarded。 That admits of degrees of better and worse; since here chance and speciality have
received authority from the Idea to exercise their monstrous power。 Much; therefore; in particular
aspects of the grand phenomenon might be found fault with。 This subjective fault…finding; — which;
however; only keeps in view the individual and its deficiency; without taking notice of Reason
pervading the whole; — is easy; and inasmuch as it asserts an excellent intention with regard to the
good of the whole; and seems to result from a kindly heart; it feels authorised to give itself airs and
assume great consequence。 It is easier to discover a deficiency in individuals; in states; and in
Providence; than to see their real import and value。 For in this merely negative fault…finding a
proud position is taken; — one which overlooks the object; without having entered into it; —
without having prehended its positive aspect。 Age generally makes men more tolerant; youth is
always discontented。 The tolerance of age is the result of the ripeness of a judgment which; … not
merely as the result of indifference; is satisfied even with what is inferior; but; more deeply taught
by the grave experience of life; has been led to perceive the substantial; solid worth of the object
in question。 The insight then to which — in contradistinction from those ideals — philosophy is to
lead us; is; that the real world is as it ought to be — that the truly good — the universal divine
reason — is not a mere abstraction; but a vital principle capable of realising itself。 This Good; this
Reason; in its most concrete form; is God。 God governs the world; the actual working of his
government — the carrying out of his plan — is the History of the World。 This plan philosophy
strives to prehend; for only that which has been developed as the result of it; possesses bona
fide reality。 That which does not accord with it; is negative; worthless existence。 Before the pure
light of this divine Idea — which is no mere Idea … the phantom of a world whose events are an
incoherent concourse of fortuitous circumstances; utterly vanishes。 Philosophy wishes to discover
the substantial purport; the real side of the divine idea and to justify the so much despised Reality
of things; for Reason is the prehension of the Divine work。 But as to what concerns the
perversion; corruption; and ruin of religious; ethical and moral purposes; and states of society
generally; it must be affirmed; that in their essence these are infinite and eternal; but that the forms
they assume may be of a limited orders and consequently belong to the domain of mere nature;
and be subject to the sway of chance。 They are therefore perishable; and exposed to decay and
corruption。 Religion and morality — in the same way as inherently universal essences — have the
peculiarity of being present in the individual soul; in the full extent of their Idea; and therefore truly
and really; although they may not manifest themselves in it in extenso; and are not applied to fully
developed relations。 The religion; the morality of a limited sphere of life — that of a shepherd or a
peasant; e。g。 — in its intensive concentration and limitation to a few perfectly simple relations of
life; — has inf
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