迪文小说

第7部分（第1页）

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