Hegel's Philosophy of Mind by Georg Wilhelm Friedrich Hegel (romantic love story reading .TXT) 📖

tribes which names the father after his child: as if the son first gave his father legitimate position in society. 106. System der Sittlichkeit, p. 8. 107. Aufhebung (positive) as given in absolute Sittlichkeit. 108. System der Sittlichkeit, p. 15. 109. This phraseology shows the influence of Schelling, with whom he was at this epoch associated. See Prolegomena to the Study of Hegel, ch. xiv. 110. Cf. the intermediate function assigned (see above, p. clxxxiii) to the priests and the aged. 111. System der Sittlichkeit, p. 19. 112. See infra, p. 156. 113. Wordsworth's Laodamia. 114.

“For it's Tommy this, an' Tommy that, an' ‘Chuck him out, the brute!’
But it's ‘Saviour of 'is country’ when the guns begin to shoot.”

115. “I can assure you,” said Werner (the merchant), “that I never reflected on the State in my life. My tolls, charges and dues I have paid for no other reason than that it was established usage.” (Wilh. Meisters Lehrjahre, viii. 2.) 116. System der Sittlichkeit, p. 40. 117. System der Sittlichkeit, p. 65. 118. Ibid. p. 46. 119. Natürliche Seele. 120. Natürliche Qualitäten. 121. Empfindung. 122. Die fühlende Seele. 123. Plato had a better idea of the relation of prophecy generally to the state of sober consciousness than many moderns, who supposed that the Platonic language on the subject of enthusiasm authorised their belief in the sublimity of the revelations of somnambulistic vision. Plato says in the Timaeus (p. 71), “The author of our being so ordered our inferior parts that they too might obtain a measure of truth, and in the liver placed their oracle (the power of divination by dreams). And herein is a proof that God has given the art of divination, not to the wisdom, but, to the foolishness of man; for no man when in his wits attains prophetic truth and inspiration; but when he receives the inspired word, either his intelligence is enthralled by sleep, or he is demented by some distemper or possession (enthusiasm).” Plato very correctly notes not merely the bodily conditions on which such visionary knowledge depends, and the possibility of the truth of the dreams, but also the inferiority of them to the reasonable frame of mind. 124. Selbstgefühl. 125. Gewohnheit. 126. Die wirkliche Seele. 127. Das Bewußtsein als solches: (a) Das sinnliche Bewußtsein. 128. Wahrnehmung. 129. Der Verstand. 130. Selbstbewußtsein. 131. Die Begierde. 132. Das anerkennende Selbstbewußtsein. 133. Die Vernunft. 134. Der Geist. 135. Die Intelligenz. 136. Anschauung. 137. Vorstellung. 138. Die Erinnerung. 139. Die Einbildungskraft. 140. Phantasie. 141. Gedächtniß. 142. Auswendiges. 143. Inwendiges. 144. Das Denken. 145. Der praktische Geist. 146. Der praktische Gefühl. 147. Der Triebe und die Willkühr. 148. Die Glückseligkeit. 149. Der freie Geist. 150. Gesess. 151. Sitte. 152. Das Recht. 153. Moralität. 154. Naturrecht. 155. Moralität. 156. Der Vorsatz. 157. That. 158. Handlung. 159. Die Absicht und das Wohl. 160. Das Gute und das Böse. 161. Die Sittlichkeit. 162. Die bürgerliche Gesellschaft. 163. Das System der Bedürfnisse. 164. Die Rechtspflege. 165. Geseß. 166. Die Polizei und die Corporation. 167. Inneres Staatsrecht. 168. Das äußere Staatsrecht. 169. Die Weltgeschichte. 170. Weltweisheit. 171. Der absolute Geist. 172. Die geoffenbarte Religion. 173. [The citation given by Hegel from Schlegel's translation is here replaced by the version (in one or two points different) in the Sacred Books of the East, vol. viii.] 174.

In order to give a clearer impression of it, I cannot refrain from quoting a few passages, which may at the same time give some indication of the marvellous skill of Rückert, from whom they are taken, as a translator. [For Rückert's verses a version is here substituted in which I have been kindly helped by Miss May Kendall.]

III.

I saw but One through all heaven's starry spaces gleaming:
I saw but One in all sea billows wildly streaming.
I looked into the heart, a waste of worlds, a sea,—
I saw a thousand dreams,—yet One amid all dreaming.
And earth, air, water, fire, when thy decree is given,
Are molten into One: against thee none hath striven.
There is no living heart but beats unfailingly
In the one song of praise to thee, from earth and heaven.

V.

As one ray of thy light appears the noonday sun,
But yet thy light and mine eternally are one.
As dust beneath thy feet the heaven that rolls on high:
Yet only one, and one for ever, thou and I.
The dust may turn to heaven, and heaven to dust decay;
Yet art thou one with me, and shalt be one for aye.
How may the words of life that fill heaven's utmost part
Rest in the narrow casket of one poor human heart?
How can the sun's own rays, a fairer gleam to fling,
Hide in a lowly husk, the jewel's covering?
How may the rose-grove all its glorious bloom unfold,
Drinking in mire and slime, and feeding on the mould?
How can the darksome shell that sips the salt sea stream
Fashion a shining pearl, the sunlight's joyous beam?
Oh, heart! should warm winds fan thee, should'st thou floods endure,
One element are wind and flood; but be thou pure.

IX.

I'll tell thee how from out the dust God moulded man,—
Because the breath of Love He breathed into his clay:
I'll tell thee why the spheres their whirling paths began,—
They mirror to God's throne Love's glory day by day:
I'll tell thee why the morning winds blow o'er the grove,—
It is to bid Love's roses bloom abundantly:
I'll tell thee why the night broods deep the earth above,—
Love's bridal tent to deck with sacred canopy:
All riddles of the earth dost thou desire to prove?—
To every earthly riddle is Love alone the key.

XV.

Life shrinks from Death in woe and fear,
Though Death ends well Life's bitter need:
So shrinks the heart when Love draws near,
As though 'twere Death in very deed:
For wheresoever Love finds room,
There Self, the sullen tyrant, dies.
So let him perish in the gloom,—
Thou to the dawn of freedom rise.

In this poetry, which soars over all that is external and sensuous, who would recognise the prosaic ideas current about so-called pantheism—ideas which let the divine sink to the external and the sensuous? The copious extracts which Tholuck, in his work Anthology from the Eastern Mystics, gives us from the poems of Jelaleddin and others, are made from the very point of view now under discussion. In his Introduction, Herr Tholuck proves how profoundly his soul has caught the note of mysticism; and there, too, he points out the characteristic traits of its oriental phase, in distinction from that of the West and Christendom. With all their divergence, however, they have in common the mystical character. The conjunction of Mysticism with so-called Pantheism, as he says (p. 53), implies that inward quickening of soul and spirit which inevitably tends to annihilate that external Everything, which Pantheism is usually held to adore. But beyond that, Herr Tholuck leaves matters standing at the usual indistinct conception of Pantheism; a profounder discussion of it would have had, for the author's emotional Christianity, no direct interest; but we see that personally he is carried away by remarkable enthusiasm for a mysticism which, in the ordinary phrase, entirely deserves the epithet Pantheistic. Where, however, he tries philosophising (p. 12), he does not get beyond the standpoint of the “rationalist” metaphysic with its uncritical categories.