按键盘上方向键 ← 或 → 可快速上下翻页，按键盘上的 Enter 键可回到本书目录页，按键盘上方向键 ↑ 可回到本页顶部！
————未阅读完？加入书签已便下次继续阅读！
mentioned as a condition necessary to the origination of History — and yet History itself is not
found。 But in that country the impulse of organisation； in beginning to develop social distinctions；
was immediately petrified in the merely natural classification according to castes； so that although
the laws concern themselves with civil rights； they make even these dependent on natural
distinctions； and are especially occupied with determining the relations （Wrongs rather than Rights）
of those classes towards each other； i。e。； the privileges of the higher over the lower。 Consequently；
the element of morality is banished from the pomp of Indian life and from its political institutions。
Where that iron bondage of distinctions derived from nature prevails； the connection of society is
nothing but wild arbitrariness； — transient activity； — or rather the play of violent emotion without
any goal of advancement or development。 Therefore no intelligent reminiscence； no object for
Mnemosyne presents itself； and imagination — confused though profound — expatiates in a region；
which； to be capable of History； must have had an aim within the domain of Reality； and； at the
same time ； of substantial Freedom。
§ 70
Since such are the conditions indispensable to a history； it has happened that the growth of
Families to Clans； of Clans to Peoples； and their local diffusion consequent upon this numerical
increased series of facts which itself suggests so many instances of social plication； war；
revolution； and ruin； — a process which is so rich in interest； and so prehensive in extent； —
has occurred without giving rise to History： moreover； that the extension and organic growth of the
empire of articulate sounds has itself remained voiceless and dumb； — a stealthy； unnoticed
advance。 It is a fact revealed by philological monuments； that languages； during a rude condition of
the nations that have spoken them； have been very highly developed； that the human understanding
occupied this theoretical region with great ingenuity and pleteness。 For Grammar； in its
extended and consistent form； is the work of thought； which makes its categories distinctly visible
therein。 It is； moreover； a fact； that with advancing social and political civilisation； this systematic
pleteness of intelligence suffers attrition； and language thereupon bees poorer and ruder： a
singular phenomenon — that the progress towards a more highly intellectual condition； while
expanding and cultivating rationality； should disregard that intelligent amplitude and expressiveness
— should find it an obstruction and contrive to do without it。 Speech is the act of theoretic
intelligence in a special sense； it is its external manifestation。 Exercises of memory and imagination
without language； are direct； ＇non…speculative＇ manifestations。 But this act of theoretic intelligence
itself； as also its subsequent development； and the more concrete class of facts connected with it；
…viz。 the spreading of peoples over the earth； their separation from each other； their ings and
wanderings — remain involved in the obscurity of a voiceless past。 They are not acts of Will
being self…conscious — of Freedom； mirroring itself in a phenomenal form； and creating for
itself a proper reality。 Not partaking of this element of substantial； veritable existence； those
nations — notwithstanding the development of language among them — never advanced to the
possession of a history。 The rapid growth of language； and the progress and dispersion of
Nations； assume importance and interest for concrete Reason； only when they have e in
contact with States； or begin to form political constitutions themselves。
§ 71
After these remarks； relating to the form of the mencement of the World's History； and to
that ante…historical period which must be excluded from it； we have to state the direction of its
course： though here only formally。 The further definition of the subject in the concrete； es
under the head of arrangement。
§ 72
Universal history — as already demonstrated — shows the development of the consciousness of
Freedom on the part of Spirit； and of the consequent realisation of that Freedom。 This
development implies a gradation — a series of increasingly adequate expressions or manifestations
of Freedom； which result from its Idea。 The logical； and — as still more prominent — the
dialectical nature of the Idea in general； viz。 that it is self…determined — that it assumes successive
forms which it successively transcends； and by this very process of transcending its earlier stages；
gains an affirmative； and； in fact； a richer and more concrete shape； — this necessity of its nature；
and the necessary series of pure abstract forms which the Idea successively assumes — is
exhibited in the department of Logic。 Here we need adopt only one of its results； viz。 that every
step in the process； as differing from any other； has its determinate peculiar principle。 In history this
principle is idiosyncrasy of Spirit — peculiar National Genius。 It is within the limitations of this
idiosyncrasy that the spirit of the nation； concretely manifested； expresses every aspect of its
consciousness and will — the whole cycle of its realisation。 Its religion； its polity； its ethics； its
legislation； and even its science； art； and mechanical skill； all bear its stamp。 These special
peculiarities find their key in that mon peculiarity； — the particular principle that characterises a
people； as； on the other hand； in the facts which History presents in detail； that mon
characteristic principle may be detected。 That such or such a specific quality constitutes the
peculiar genius of a people； is the element of our inquiry which must be derived from experience；
and historically proved。 To acplish this； presupposes not only a disciplined faculty of
abstraction； but an intimate acquaintance with the Idea。 The investigator must be familiar à priori
（if we like to call it so）； with the whole circle of conceptions to which the principles in question
belong — just as Kepler （to name the most illustrious example in this mode of philosophising） must
have been familiar à priori with ellipses； with cubes and squares； and with ideas of their relations
before be could discover； from the empirical data； those immortal “Laws” of his； which are none
other than forms of thought pertaining to those classes of conceptions。 He who is unfamiliar with
the science that embraces these abstract elementary conceptions； is as little capable — though he
may have gazed on the firmament and the motions of the celestial bodies for a life…time — of
understanding those Laws； as of discovering them。 From this want of acquaintance with the
ideas that relate to the development of Freedom； proceed a part of those objections which are
brought against the philosophical consideration of a science usually regarded as one of mere
experience； the so…called à priori method； and the attempt to insinuate ideas into the empirical
data of history； being the chief points in the indictment。 Where this deficiency exists； such
conceptions appear alien — not lying within the object of investigation。 To minds whose training
has been narrow and merely subjective； — iliarity with
ideas； — they are something strange — not embraced in the notion and conception of the subject
which their limited intellect forms。 Hence the statement that Philosophy does not understand such
sciences。 It must； indeed； allow that it has not that kind of Understanding which is the prevailing
one in the domain of those sciences that it does not proceed according to the categories of such
Understanding； but according to the categories of Reason … though at the same time recognising
that Understanding； and its true value and position。 It must be observed that in this very process of
scientific Understanding； it is of importance that the essential should be distinguished and brought
into relief in contrast with the so…called non…essential。 But in order to render this possible； we must
know what is essential； and that is — in view of the History of the World in general — the
Consciousness of Freedom； and the phases which this consciousness assumes in developing itself。
The bearing of historical facts on this category； is their bearing on the truly Essential。 Of the
difficulties stated； and the opposition exhibited to prehensive conceptions in science； part must
be referred to the inability to grasp and understand Ideas。 If in Natural History some monstrous
hybrid growth is alleged as an objection to the recognition of clear and indubitable classes or
species； a sufficient reply is furnished by a sentiment often vaguely urged； — that “the exception
confirms the rule；” i。e。； that it is the part of a well…defined rule； to hew the conditions in which it
applies； or the deficiency or hybridism of cases that are abnormal。 Mere Nature is too weak to
keep its genera and species pure； when conflicting with alien elementary influences。 If； e。g。； on
considering the human organisation in its concrete aspect； we assert that brain； heart； and so forth
are essential to its organic life； some miserable abortion may be adduced； which has on the whole
the human form； or parts of it； — which has been conceived in a human body and has breathed
after birth therefrom； — in which nevertheless no brain and no heart is found。 If such an instance is
quoted against the general conception of a human being — the objector persisting in using the
name； coupled with a superficial idea respecting it — it can be proved that a real； concrete human
being； is a truly different object； that such a being must have a brain in its bead； and a heart in its
breast。
§ 73
A similar process of reasoning is adopted； in reference to the correct assertion that genius； talent；
moral virtues； and sentiments； and piety； may be found in every zone； under all political
constitutions and conditions； in confirmation of which examples are forthing in abundance。 If in
this assertion； the acpanying distinctions are intended to be repudiated as unimportant or
non…essential； reflection evidently limits itself to abstract categories； and ignores the specialities of
the object in question； which certainly fall under no principle recognised by such categories。 That
intellectual position which adopts such merely formal points of view； presents a vast field for
ingenious questions； erudite views； and striking parisons； for profound seeming reflections and
declamations； which may be rendered so much the more brilliant in proportion as the subject they
refer to is indefinite； and are susceptible of new and varied forms in inverse proportion to the
importance of the results that can be gained from them； and the certainly and rationality of their
issues。 Under such an aspect the well known Indian Epopees may be pared with the Homeric；
perhaps — since it is the vastness of the imagination by which poetical genius proves itself —
preferred to them； as； on account of the similarity of single strokes of imagination in the attributes
of the divinities； it has been contended that Greek mythological forms may be recognised in those
of India。 Similarly the Chinese philosophy； as adopting the One as its basis； has been alleged to be
the same as at a later period appeared as Eleatic philosophy and as the Spinozistic System； while
in virtue of its expressing itself also in abstract numbers and lines； Pythagorean and Christian
principles have been supposed to be detected in it。 Instances of bravery and indomitable courage；
— traits of magnanimity； of self…denial； and self…sacrifice； which are found among the most savage
and the most pusillanimous nations； — are regarded as sufficient to support the view that in these
nations as much of social virtue and morality may be found as in the most civilised Christian states；
or even more。 And on this ground a doubt has been suggested whether in the progress of history
and of general culture mankind have bee better； whether their morality has been incre