111. Of that world in its opposition to reason.
112. Der Mensch als er geht und steht. The man in ordinary conditions—-the average man, however, rather than the natural man, which carries slightly different associations.
113. The difference between a material instrument, which is a mere means to an end conceived by the craftsman, such as a plough for ploughing, a rake for raking, and a purpose inseparable from the organic whole as a mouth for eating, for without life the organism collapses.
114. Für sich.
115. In his history of Aesthetic in Germany Lötze disputes this. It seems to some extent a question of definition. In Hegel's view a dead body is not a human body in the full sense, but the corpse of a man. A hand separated from the body, whether we call it a hand or not, is no longer, whatever it may be, a living member, its essential significance as a hand has disappeared. It was only a hand in its coherence as part of a larger whole. It may still for a time preserve the semblance of its life, but it is cut off as the withered leaf. These are facts at least that are undeniable, and the objection appears to me based on a misunderstanding. A hand is only an und für sich human when it is part of a living man. What is the organic reality in the complete sense is the man as a whole. The hand is merely the extremity of one of his arms. You may call a dead hand a hand if you like. The point is what was implied in the fact that you called it a hand at all whether alive or dead.
116. That is, by Kant, of course.
117. By Verwicklung I understand the general evolution of ideal philosophy which the defects of the Kantian Critique stimulated. Professor Bosanquet apparently limits it to a perplexity personal to Schiller. I doubt whether the word will bear this.
118. That is, the concrete idea of humanity as a collective aggregate.
119. That is, intelligence as asserted by a society of human beings as public opinion, etc.
120. Die Ineinsbildung.
121. "Grace and Dignity."
122. Gesinnungen. "Sentimental views" is probably what is implied.
123. Alle Sache.
124. Professor Bosanquet is clearly right in his view that the order of the words here should be reversed. The words an und für sich are obviously the wider explication of in sick selbst, the auxiliary, as not unfrequently in Hegel, being almost equivalent to nämlich. Whether a misprint or an oversight I have translated subject to this correction.
125. I presume the revelation is not merely that of visible shape or even mainly.
126. Das alles aus sich setzende und auflösende Ich. The three points emphasized by Hegel in Fichte's "Philosophy" are: (a) The Ego is abstract; (b) Everything is a show for it; (c) Its own acts are a semblance.
127. Hegel uses the word Eitelkeit and eitle in their double sense of empty-nothingness—futility and vain or conceited. This cannot be readily reproduced in English.
128. Schönseligkeit. Borrowed no doubt from Goethe's notion of a "fair soul."
129. Like the "vaulting ambition" of Shakespeare which falls on the other side, is über sich selbst.
130. Haltung. Professor Bosanquet translates this "conduct." I rather think it refers to "bearing, demeanour." They are, as we say, "featureless, flaccid figures."
131. Läppische. I am not quite sure what is exactly meant. Professor Bosanquet translates it "grotesque." But the word is a provincial form of Schlaff apparently—loose, flaccid and so childish, trifling.
132. Moment. A phase in an evolutionary, or, as it is here, a dialectical process. A momentary feature of it.
133. This final section is called the Division of the Subject.
134. Subjektivität. That is, the ideality of consciousness, or thought.
135. Professor Bosanquet, in his note on this passage, expresses the opinion that Hegel when he writes thus is referring "To the self-consciousness of individual human beings as constituting, and reflecting on, an ideal unity between them." This no doubt, as he suggests, does put a somewhat unnatural meaning on the word "person" or "subjekt." No doubt there is a sense in which we can ascribe personality to a state, or nation, in the concrete unity of its life. But while admitting that unity such as this, which is not sensuous but ideal, can be "effective and actual," I find it difficult to conclude that Hegel did himself hold that the unity of the Divine Being was merely identical with the unity or totality of concrete human life as reflected upon by single individuals. How far is human life as a whole on this Earth a unity or totality at all? That question has been discussed by Professor Bradley and others with very different conclusions. Nay, how far does human existence itself exhaust the actually present realization or self-realization of self-conscious Spirit or Intelligence? Whatever maybe the wisest answer to such and other questions I can hardly think that Hegel would have accepted Professor Bosanquet's interpretation as completely adequate.
136. Fackeldistel. "Torch thistle," a plant of the genus Cereus.
137. Or, "as mind and in mind."
138. That is to say, presents to itself to conscious grasp of itself as such Art-spirit (als künstlerischer.)
139. The two evolutions here alluded to are (i) that of a particular way of regarding Nature, man, and God in a particular age and nation such as the Egyptian, Greek, and Christian viewed in express relation