| |
|
|
[XXIX.2.]
my true artistic existence, existence in the philosophy of art; my
true human existence, my existence in philosophy. Likewise
the true existence of religion, the state, nature, art, is the philosophy
of religion, of nature, of the state and of art. If, however, the
philosophy of religion, etc., is for me the sole true existence of religion
then, too, it is only as a philosopher of religion that I am truly
religious, and so I deny real religious sentiment and the really
religious man. But at the same time I assert them, in part
within my own existence or within the alien existence which I oppose to
them--for this is only their philosophic expression--and in part
I assert them in their distinct original shape, since for me they represent
merely the apparent other-being, allegories, forms of their own
true existence (i.e., of my philosophical existence) hidden under
sensual disguises.
In just the same way, quality superseded equals quantity,
quantity superseded equals measure, measure superseded equals
essence, essence superseded equals appearance, appearance
superseded equals actuality, actuality superseded equals the concept,
the concept superseded equals objectivity, objectivity superseded
equals the absolute idea, the absolute idea superseded equals nature,
nature superseded equals subjective mind, subjective mind superseded
equals ethical objective mind, ethical mind superseded equals art,
art superseded equals religion, religion superseded equals
absolute knowledge.
On the one hand, this act of superseding is a transcending of a conceptual
entity; thus, private property as a concept is transcended in the
concept of morality. And because thought imagines itself to be
directly the other of itself, to be sensual reality abstraction--and
therefore takes its own action for sensual, real action-this
superseding in thought, which leaves its object in existence in the real
world, believes that it has really overcome it. On the other hand, because
the object has now become for it a moment of thought, thought takes it
in its reality too to be self-confirmation of itself--of self-consciousness,
of abstraction.
[XXX.2.]
|
|
| |
|
[XXIX.1.]
If I know religion as alienated human self-consciousness,
then what I know in it as religion is not my self-consciousness, but my
alienated self-consciousness confirmed in it. I therefore know my self-consciousness
that belongs to itself, to its very nature, confirmed not in religion
but rather in annihilated and superseded religion.
--In Hegel, therefore, the negation of the negation is not the confirmation
of the true essence, effected precisely through negation of the pseudo-essence.
With him the negation of the negation is the confirmation of the pseudo-essence,
or of the self-estranged essence in its denial; or it is the denial of
this pseudo-essence as an objective being dwelling outside man and independent
of him, and its transformation into the subject.
A peculiar role, therefore, is played by the act of superseding in
which denial and preservation, i.e., affirmation, are bound together.
Thus, for example, in Hegel's philosophy of law, civil law superseded
= morality, morality superseded = the family, the family
superseded = civil society, civil society superseded = the state,
the state superseded, = world history. In the actual world
civil law, morality, the family, civil society, the state, etc., remain
in existence, only they have become moments--modes of the existence
and being of man--which have no validity in isolation, but dissolve and
engender one another, etc. They have become moments of motion.
In their actual existence this mobile nature of theirs is hidden
It appears and is made manifest only in thought, in philosophy. Hence
my true religious existence is my existence in the philosophy of religion;
my true political existence is my existence in the philosophy of
law; my true natural existence, existence in the philosophy of
nature;
[XXX.1.]
|
|
|