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principle; aim; destiny; or the nature and idea of Spirit; is something merely general and abstract。

Principle — Plan of Existence — Law — is a hidden; undeveloped essence; which as such —

however true in itself — is not pletely real。 Aims; principles; &c。; have a place in our thoughts;

in our subjective design only; but not yet in the sphere of reality。 That which exists for itself only; is

a possibility; a potentiality; but has not yet emerged into Existence。 A second element must be

introduced in order to produce actuality — viz。 actuation; realisation; and whose motive power is

the Will — the activity of man in the widest sense。 It is only by this activity that that Idea as well as

abstract characteristics generally; are realised; actualised; for of themselves they are powerless。

The motive power that puts them in operation; and gives them determinate existence; is the need;

instinct; inclination; and passion of man。 That some conception of mine should be developed into

act and existence; is my earnest desire: I wish to assert my personality in connection with it: I wish

to be satisfied by its execution。 If I am to exert myself for any object; it must in some way or other

be my object。 In the acplishment of such or such designs I must at the same time find my

satisfaction; although the purpose for which I exert myself includes a plication of results; many

of which have no interest for me。 This is the absolute right of personal existence — to find itself

satisfied in its activity and labour。 If men are to interest themselves for anything; they must (so to

speak) have part of their existence involved in it; find their individuality gratified by its attainment。

Here a mistake must be avoided。 We intend blame; and justly impute it as a fault; when we say of

an individual; that he is “interested” (in taking part in such or such transactions) that is; seeks

only his private advantage。 In reprehending this we find fault with him for furthering his personal

aims without any regard to a more prehensive design; of which he takes advantage to promote

his own interest; or which he even sacrifices with this view。 But he who is active in promoting an

object; is not simply “interested;” but interested in that object itself。 Language faithfully

expresses this distinction。 — Nothing therefore happens; nothing is acplished; unless the

individuals concerned; seek their own satisfaction in the issue。 They are particular units of society;

i。e。 they have special needs; instincts; and interests generally; peculiar to themselves。 Among these

needs are not only such as we usually call necessities — the stimuli of individual desire and volition

— but also those connected with individual views and convictions; or — to use a term expressing

less decision — leanings of opinion; supposing the impulses of reflection; understanding; and

reason; to have been awakened。 In these cases people demand; if they are to exert themselves in

any direction; that the object should mend itself to them; that in point of opinion; — whether as

to its goodness; justice; advantage; profit; — they should be able to “enter into it” (dabei seyn)。

This is a consideration of especial importance in our age; when people are less than formerly

influenced by reliance on others; and by authority; when; on the contrary; they devote their

activities to a cause on the ground of their own understanding; their independent conviction and

opinion。

§ 26

We assert then that nothing has been acplished without interest on the part of the actors; and

— if interest be called passion; inasmuch as the whole individuality; to the neglect of all other actual

or possible interests and claims; is devoted to an object with every fibre of volition; concentrating

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