哲学史-philosophy of history(英文版)-第24章

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represented　in　the　rudely…conceived　so…called　“Emanation　System；”）；　—　all　these　are　suppositions
which　neither　have；　nor；　—　if　we　may　contrast　with　their　arbitrary　subjective　origin；　the　true
conception　of　History；　—　can　attain　historical　confirmation。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　68

The　only　consistent　and　worthy　method　which　philosophical　investigation　can　adopt；　is　to　take　up
History　—　where　Rationality　begins　to　manifest　itself　in　the　actual　conduct　of　the　World's　affairs
（not　where　it　is　merely　an　undeveloped　potentiality）；　—　where　a　condition　of　things　is　present　in
which　it　realises　itself　in　consciousness；　will　and　action。　The　inorganic　existence　of　Spirit　—　that　of
abstract　Freedom　—　unconscious　torpidity　in　respect　to　good　and　evil　（and　consequently　to
laws）；　or；　if　we　please　to　term　it　so；　“blessed　ignorance；”　—　is　itself　not　a　subject　of　History。
Natural；　and　at　the　same　time　religious　morality；　is　the　piety　of　the　family。　In　this　social　relation；
morality　consists　in　the　members　behaving　towards　each　other　not　as　individuals　…　possessing　an
independent　will；　not　as　persons。　The　Family　therefore　is　excluded　from　that　process　of
development　in　which　History　takes　its　rise。　But　when　this　self…involved　spiritual　Unity　steps
beyond　this　circle　of　feeling　and　natural　love；　and　first　attains　the　consciousness　of　personality；　we
have　that　dark；　dull　centre　of　indifference；　in　which　neither　Nature　nor　Spirit　is　open　and
transparent；　and　for　which　Nature　and　Spirit　can　bee　open　and　transparent　only　by　means　of　a
further　process；　—　a　very　lengthened　culture　of　that　Will　at　length　bee　self…conscious。
Consciousness　alone　is　clearness；　and　is　that　alone　for　which　God　（or　any　other　existence）　can　be
revealed。　In　its　true　form　—　in　absolute　universality　—　nothing　can　be　manifested　except　to
consciousness　made　percipient　of　it。　Freedom　is　nothing　but　the　recognition　and　adoption　of　such
universal　substantial　objects　as　Right　and　Law；　and　the　production　of　a　reality　that　is　accordant
with　them　—　the　State。　Nations　may　have　passed　a　long　life　before　arriving　at　this　their　destination；
and　during　this　period；　they　may　have　attained　considerable　culture　in　some　directions。　This
ante…historical　period　—　consistently　with　what　has　been　said　—　lies　out　of　our　plan；　whether　a　real
history　followed　it；　or　the　peoples　in　question　never　attained　a　political　constitution。　—　It　is　a　great
discovery　in　history　—　as　of　a　new　world　—　which　has　been　made　within　rather　more　than　the　last
twenty　years；　respecting　the　Sanskrit　and　the　connection　of　the　European　languages　with　it。　In
particular；　the　connection　of　the　German　and　Indian　peoples　has　been　demonstrated；　with　as　much
certainty　as　such　subjects　allow　of。　Even　at　the　present　time　we　know　of　peoples　which　scarcely
form　a　society；　much　less　a　State；　but　that　have　been　long　known　as　existing；　while　with　regard　to
others；　which　in　their　advanced　condition　excite　our　especial　interest；　tradition　reaches　beyond　the
record　of　the　founding　of　the　State；　and　they　experienced　many　changes　prior　to　that　epoch。　In　the
connection　just　referred　to；　between　the　languages　of　nations　so　widely　separated；　we　have　a
result　before　us；　which　proves　the　diffusion　of　those　nations　from　Asia　as　a　centre；　and　the　so
dissimilar　development　of　what　had　been　originally　related；　as　an　incontestable　fact；　not　as　an
inference　deduced　by　that　favourite　method　of　bining；　and　reasoning　from；　circumstances
grave　and　trivial；　which　has　already　enriched　and　will　continue　to　enrich　history　with　so　many
fictions　given　out　as　facts。　But　that　apparently　so　extensive　range　of　events　lies　beyond　the　pale　of
history；　in　fact　preceded　it。　In　our　language　the　term　History　unites　the　objective　with　the
subjective　side；　and　denotes　quite　as　much　the　historia　rerum　gestarum；　as　the　res　gestae
themselves；　on　the　other　hand　it　prehends　not　less　what　has　happened；　than　the　narration　of
what　has　happened。　This　union　of　the　two　meanings　we　must　regard　as　of　a　higher　order　than　mere
outward　accident；　we　must　suppose　historical　narrations　to　have　appeared　contemporaneously
with　historical　deeds　and　events。　It　is　an　internal　vital　principle　mon　to　both　that　produces　them
synchronously。　Family　memorials；　patriarchal　traditions；　have　an　interest　confined　to　the　family　and
the　clan。　The　uniform　course　of　events　which　such　a　condition　implies；　is　no　subject　of　serious
remembrance；　though　distinct　transactions　or　turns　of　fortune；　may　rouse　Mnemosyne　to　form
conceptions　of　them；　—　in　the　same　way　as　love　and　the　religious　emotions　provoke　imagination　to
give　shape　to　a　previously　formless　impulse。　But　it　is　the　State　which　first　presents　subject…matter
that　is　not　only　adapted　to　the　prose　of　History；　but　involves　the　production　of　such　history　in　the
very　progress　of　its　own　being。　Instead　of　merely　subjective　mandates　on　the　part　of　government；
—　sufficing　for　the　needs　of　the　moment；　—　a　munity　that　is　acquiring　a　stable　existence；　and
exalting　itself　into　a　State；　requires　formal　mands　and　laws　—　prehensive　and　universally
binding　prescriptions；　and　thus　produces　a　record　as　well　as　an　interest　concerned　with　intelligent；
definite　—　and；　in　their　results　—　lasting　transactions　and　occurrences；　on　which　Mnemosyne；　for
the　behoof　of　the　perennial　object　of　the　formation　and　constitution　of　the　State；　is　impelled　to
confer　perpetuity。　Profound　sentiments　generally；　such　as　that　of　love；　as　also　religious　intuition　and
its　conceptions；　are　in　themselves　plete　—　constantly　present　and　satisfying；　but　that　outward
existence　of　a　political　constitution　which　is　enshrined　in　its　rational　laws　and　customs；　is　an
imperfect　Present；　and　cannot　be　thoroughly　understood　without　a　knowledge　of　the　past。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　§　69

The　periods　—　whether　we　suppose　them　to　be　centuries　or　millennia　—　that　were　passed　by
nations　before　history　was　written　among　them；　—　and　which　may　have　been　filled　with
revolutions；　nomadic　wanderings；　and　the　strangest　mutations；　—　are　on　that　very　account　destitute
of　objective　history；　because　they　present　no　subjective　history；　no　annals。　We　need　not　suppose
that　the　records　of　such　periods　have　accidentally　perished；　rather；　because　they　were　not
possible；　do　we　find　them　wanting。　Only　in　a　State　cognisant　of　Laws；　can　distinct　transactions
take　place；　acpanied　by　such　a　clear　consciousness　of　them　as　supplies　the　ability　and
suggests　the　necessity　of　an　enduring　record。　It　strikes　every　one；　in　beginning　to　form　an
acquaintance　with　the　treasures　of　Indian　literature；　that　a　land　so　rich　in　intellectual　products；　and
those　of　the　profoundest　order　of　thought；　has　no　History；　and　in　this　respect　contrasts　most
strongly　with　China　—　an　empire　possessing　one　so　remarkable；　one　going　back　to　the　most
ancient　times。　India　has　not　only　ancient　books　relating　to　religion；　and　splendid　poetical
productions；　but　also　ancient　codes；　the　existence　of　which　latter　kind　of　literature　has　been
mentioned　as　a　condition　necessary　to　the　origination　of　History　—　and　yet　History　itself　is　not
found。　But　in　t