, 2016

Georg Wilhelm Friedrich Hegel

Der Geist des Christentums und sein Schicksal (1797 1800)

, 2016

ISBN 978-619-206-028-2


, 2016

.......................................................................7

(1797 1800 .)
( 274).................................................................................11


( 274).................................................................................11


( 317).................................................................................43

( 317).................................................................................43

( 336).................................................................................72

( 370)...............................................................................118

( 397)...............................................................................159

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Der Geist des Christentums und sein Schicksal
(1797 1800) 1 ISBN 978-3-518-28201-4
1832 .,
1969 1971 . /.
Eva Moldenhauer und Karl Markus Michel
(Theorie-Werkausgabe) 20 . -
(Hegels Werk im Kontext 1. Aufl. 2006 5.
Release 2009). Karsten
Worm Susanne Boeck1.

(THE SPIRIT OF CHRISTIANITY AND ITS FATE, -
T. M. Knox ON CHRISTIANITY: Early
Theological Writings, Copyright 1948 by The University
of Chicago, Printed in the United States of America, First
Harper Torchbook Edition published 1961). , -
,
.
,
( ,
. . ., , , . 1.,
, , -
- , (-
. 66), 1975, . . ).
, ,
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1
http://www.infosoftware.de

7
. I 317
, . 317
I 1969 1971 .
;
. -

.
Footnotes, . .
,
(*).
-
-
- -
1832 . , : 1.
DER GEIST DES JUDENTUMS ( -
); 2. GRUNDKONZEPT ZUM GEIST
DES CHRISTENTUMS (
) 3. DER GEIST DES
CHRISTENTUMS ( ). -
-

(
).
.

-
15.10.2009 .
-
, -, 2010 .,
ISBN 978-954-321-735-9, .
. 1 -
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8
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(https://www.marxists.org/russkij/lukacs/1948/
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. .: , . 240,
63: [Here, as usual in his citations of the New Testament,
Hegel is making his own translation direct from the Greek text. But
although his substitution of until for the usual translation (while) is
not wholly impossible, it is probably incorrect.].

10



(1797 1800 .)

1
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. .: , . 182,
: [ I. THE SPIRIT OF JUDAISM].
2
. .: , . 182,
: 1. [I.e., the unity of man with nature.
For Hegels conception of this unity as a unity of life see below, iv.].

11
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I 275
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2: [This distinction between thought
and fact, ideal and real, permeates much of this essay. Where two things
are utterly hostile to each other, they can come into relationship only if
one becomes the master and the other the mastered. Nimrod attempted
to be the master of nature, but he failed because he was only a natural
reality, part of the nature he wished to dominate. Things (which Hegel
here calls realities) can be mastered only by thought: things are, but
he who can think what they are is their master (Hegels Philosophy of
Religion, Lassons ed., Part II, ii, p. 5). For the thinker, the subject, things
have no self-subsistence; they lose their reality and become ideal. By

12
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conceiving God as one and as a conscious subject and as absolute power
in virtue of his subjectivity, Judaism has risen above the oriental religions
and taken the first step toward a true conception of God as spirit (ibid.,
p. 58). Cf. below, p. 191].
1
. .: , . 183 ,
3: [Noahs (and Abrahams) ideal
is conceived in thought, but it is more than a concept, for he ascribes
existence to it; i.e., he conceives of God as a thinker who, as thinker, is
lord of the realities which are the objects of his thought.].
2
. .: , . 183,
4: [I.e., capable of understanding a
law and so of coming under its sway.].
3
. .: , .183, -
, , : [between man and nature].

13
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I 276
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1
. .: Eupolemos (Eupolemus) International Standard
Bible Encyclopedia, http://biblehub.com/topical/e/eupolemus.htm.
2
. .: Eusebios Caesarea, Praeparatio evangelica (-
); 9, 17;
, . 184 ,
6: [Praeparatio evangelica ix. 17 (Nohl).
In this passage Eusebius quotes from Alexander Polyhistor as follows:
Eupolemus says in his book Concerning the Jews that the Assyrian city
Babylon was first founded by those who escaped from the flood, and that
they were giants and built the historically famous tower.].

14
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[of nature].
2
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, . 184, 7: [Schneres
always the word which Hegel uses in connection with Greece. When he
uses it in the sequel, it is always of Greek life that he is thinking.].

15
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: [Hegel is here using Kants distinction between idea and ideal.
See Critique of Pure Reason, A 568-69: Ideas are even further removed
from objective reality than are categories, for no appearance can be
found in which they can be represented in concrete].
, . , -
, , 1992 ., . 560 561.

19
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26
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15: [Beautiful, i.e. imaginative,
like the language of Greek mythology. Oriental, i.e. the image was not
a kindly one, like those of Greece, but a nonnatural one, a threat of terror,
like those to which people under oriental despotisms were accustomed.
See Deuteronomy, chap, xxxii.].
2
. .: , . 195,
16: [In an earlier draft Hegel sums
up his conception of the religion of Moses by saying that it is a religion
born of misfortune and made for misfortune (Nohl, p. 373).].

29
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17: [Moses Mendelssohn, the Jewish
eighteenth-century philosopher, held that, whereas Christianity claims
to be a revelation of eternal truths and requires its adherents to believe
these on authority, Judaism makes no such claim. Its belief in one God, he
contends, is not a revelation but simply part of a natural religion to which
all men, whether Jews or Gentiles, can attain by the exercise of reason.
What Judaism commands is not certain beliefs but certain actions, and
thus it leaves reason free, while a revealed religion (as distinct from a
revealed body of legislation) does not (see Jerusalem, Part II of Werke
[Leipzig, 1843], III, 312 ff.).].

30
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their own existence as individual men, they felt only the existence of their
possessions, etc. They were too concentrated on material satisfactions to
have a sense of their individuality.].
2
. .: , . 196,
19: [The reference is to the Jewish
pride in their belief in a God who was infinite (but was yonder, not here)
and who was free (but hidden and mysterious).].
3
. .: , . 197,
20: [I.e., beauty and imaginative
imagery in Greece, and domination and servitude in Judaism.].

31
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32
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23: [I.e., the equality of all in having
no rights in land.].

33
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35

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to make men weak and so to leave them a prey to jealous neighbors.].
1
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26: [The Hebrew words translated
by God Almighty in Genesis xvii. 1 ;Exodus vi. 3; etc.].
2
. .: , 4:15 20.

36
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1
. .: , . 205, -
[ II. THE MORAL TEACHING OF JESUS:
(a) THE SERMON ON THE MOUNT CONTRASTED WITH THE
MOSAIC LAW AND WITH KANTS ETHICS].
2
. .: , . 205, -
29: [In an earlier draft (Nohl, p. 385),
Hegel wrote: In the time of Jesus the Jewish people no longer presents
the appearance of a whole. There are so many ideals and different types
of life, so much unsatisfied striving for something new, that any confident
and hopeful reformer is as assured of a following as he is of enemies.].
3
. .: , . 205, -
: [with Rome].

43
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30: [At this point there is a gap in the manuscript. In an earlier draft
(Nohl, p. 386) Hegel wrote: The root of Judaism is the Objective, i.e.,
service, bondage to an alien Lord. This was what Jesus attacked. In
what is missing, Hegel seems to have further described the nature of
Jewish bondage to the law. The translation of the following paragraph,
which is fragmentary in the manuscript, presupposes the reconstruction
and interpretation given by T. L. Haering, Hegel, sein Wollen und sem
Wcrk, I, 486 87.].

44
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2
. .: , . 102 103, -
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45
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. .: , 12:1 8; , 6:1 5; , 25:30;
I , 21:1 6; , 24:5 9; I , 9:32.

47
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48

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32: [Hegel is thinking here of moral and po-
litical laws. Law substitutes for a war between opposed interests a world
of social relationships; i.e., it unites men who, outside the pale of law,
would be at enmity with one another. So also law may reconcile reason
with desire and allow man to live at peace with himself. Now a law is a
concept, in the sense that it operates (as law, not as force) only among
those who understand it. Instinctive or habitual action might accidentally
accord with the law, but moral and political life presuppose a transcend-
ence of that natural level and the attainment of an intelligence which can
grasp what law is. But law is only a concept, because it can be disobeyed,
so that even if there are laws, the unification of opposites which they imply
may not be an accomplished fact. Hence, the most we can say is that law

49
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ought to be obeyed, hostilities ought to be assuaged, opposites ought to be

unified; and this is implied in the formal expression of the law as Thou
shalt.].
1
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50
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33: [I.e., if the moral law is regarded as
Gods fiat instead of as inherently rational.].

51
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3
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34: [Kant held that the only actions which
had moral worth were those done from duty and Hegel interpreted him
as meaning that morality required us to follow the moral law of duty even
to the thwarting of all our inclinations. Since the moral law is, in Kants
view, the law of mans own reason, to follow it is to be free. A mans will
may be determined by impulses and other purely natural factors, and in
that event he is not free but the slave of his passions; he is still a slave
if it is determined by the positive commands of an external authority,
i.e., by commands posited or laid down by fiat and not deducible from the
rational will itself; but alternatively the will may be self-determining, i.e.,
obedient to the moral law issued by the rational will itself. It was from this
point of view that in his Religion within the Bounds of Reason Alone (iv. 2.

52
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3) Kant said that between the Shaman and the European prelate, between
the Voguls and the Puritans, there was a great difference in manner, but
none in principle; all alike they were obeying positive authorities, exter-
nal commands, and not the law of their own reason. Hegel retorts that the
man whose inclinations are in bondage to reason is also a slave, though
a slave of himself; from the point of view of human needs and passions,
a man is asked by Kant to obey commands which are just as external
and positive (so far as these needs are concerned) as the commands of a
positive religion. For Kant, man remains a duality; reason tries to thwart
desire, but the two are never synthesized. Hegel attempts to show that a
unification of the personality is possible through love and religion. (The
Tungus and the Voguls are Siberian tribes.) For pathological love see
Kants Theory of Ethics, trans. T. K. Abbott (London, 1923), p. 176. Cf.
below, p. 247.].

53
 -
; 1 (

) , -
: ,
, , ,
, .
-
2 -
3, ,
,
, ,
, ,
, , ,
-
, -
. 4
, ,
,
, , , -
, ,
, , ,
5
1
. .: , . 212, -
35: [The two parts are (i) reason, which
excludes inclination, and (ii) inclination, suppressed by reason.].
2
. .: , . 212, -
36: [Morality interpreted, as in the view here
ascribed by Hegel to Kant, as the domination of inclination by reason.].
3
. .: , 5 7.
4
. .: , . 212, -
[between reason and inclination].
5
. .: , . 212, -
37: [Hegel seems to be thinking here of a
precept such as Love thy neighbor. Love he regards as a modification

54
 .
, ( -
, 1, 2,
, 3 ..;
4),
,
;
, , , , -
, -
, ,
.
I 325
,
, , ,
5, -
: ,
, -
, .
, ,
,

of life (i.e., life expressing itself in a specific mode) and so as an attitude

in which the lovers whole self is at one; the lovers reason and inclina-
tion are in harmony. The restricted the precept (love thy neighbor) is a
restriction which concerns not the lover but the object of his love; and
the restriction is added to the precept (which otherwise would consist of
the word love only) simply because the object of love is necessarily a
restricted object.].
1
. .: , 5:17.
2
. .: , 5:37.
3
. .: , 5:39.
4
. .: , 22:37 40.
5
. .: , ,
, , , . 127 . , -
, 1974 .

55
 , , , -
1
, -
, : -
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2
,

, -
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, , -
, -

1
. .: auerwesentli-
che Art; , . 213, utterly accidental kind of
phraseology; , . 108, -
.
2
. .: , 5:2 .

56
 ,
,

.
I 326
,
1, -
,
, - -

.

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, -
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1
. .: , 5:17 .
2
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3
. .: plrma : , , ; -
, .

57
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I 327
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58
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I 328
, , -
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1
. .: , 5:21; , 20:13; , 5:17;
, 13:9.

59
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1
. .: , 5:22.
2
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().
,
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; sui iuris
, .
3
** , - :
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60
 I 329

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. .: , 5:27 32.

61
 , sklrois kardia1, ;
.

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I 330
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1
. .: , . 112, -
9: (.).
(., 19, 3 9; . ., 10, 2 12), , -
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: (., 2, 24).
2
. .: das Sein selbst.

62
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1
. .: , . 218, -
41: [I.e., the earth, Jerusalem, etc. This
is one reality. The fact asserted is the other. God is the power external to
both.].
2
. .: , 5:33 37.

63
 I 331
, , 1, -

, -
. 2
-

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,
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1
. .: , 21:24.
2
. .: , 5:38 42.
3
. .: , 6:1 .

64
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I 332
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65
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-
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, 18:9 .
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I 333
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(, 19:20) ,
,
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-
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1
. .: , 18:13.

66
; ,
.
1 -
; , -
, ;
2 ,
,
;
,
, 3,
-
. (, 9:15)
, , -
, . -
,
4; -
.
5
,
, 19:23, -
,
6; ,

1
. .: , 6:5 18.
2
. .: , . 220, -
42: [I.e., duties as they are conceived in what
Hegel takes to be Kants ethics.].
3
. .: , 6:7.
4
. .: , 6:9 13.
5
. .: , 6:19 34.
6
. .: , . 120, -
10: -
-
, , ,
(., 6, 19 4

67
 , -
.


.
I 334
,
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1.
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, ,
, ,
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,

.) ,
, . -
-
, -
.
,
, -
.
1
. .: , . 221, -
43: [Hegel conceives of life as a spiritual
bond with spiritual properties. If the living being owns things, then they
are tacked on to him, but they cannot be a property of his soul.].

68

-
1. ,
,

. -
, ,
, -
, 2.
(12:13) ,
, ,
-.
-
; ,
. ,
, -
, -
3. ,
,

,
: !
, , ?4
1
. .: , . 221, -
44: [The meaning seems to be that to act in
accordance with one right is to exclude and perhaps to transgress other
rights. See below, pp. 244 47.].
2
. .: , . 222, -
45: [I.e., the justification of what Jesus says
about property lies for Hegel in the fact that he teaches that morality is
essentially a matter of the inner life, and the danger is that legal rights
with the externality and the specific details they entail may encroach upon
that life or be taken as a substitute for it.].
3
. .: , 12:14.
4
. .: , 12:20.

69
 I 335
, , -
1. ,
,
, -
, , -
, ,
.
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, -

; , , -
; , -
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, ,
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-
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, 3 ,
4.
1
. .: 12:21.
2
. .: 7:1 5.
3
. : , 7:3.
4
. : , . 223, -
46: [The meaning perhaps is that by judging
people we try to get the better of them in thought. E.g., envy may bring a

70
 , 1, -
- ,

, , -
.

-
, -
, -
, , . ., -
; , ,
.
I 336
,
-,
, -
( 3). , -
, , -
,
2.
, ,

consciousness of inferiority, and this may be transferred into its opposite

by dividing (teilen) the person envied (i.e., by abstracting his position
from his character) and then judging (urteilen) his character. We envy the
man as he is, and we judge him by a concept, a thought, by our conception
of what he ought to be, or by our conception of the laws by which he
ought to abide. In this way we get the better of him, not in reality, but in
thought, because the standard of judgment lies in our thinking. But this
process recoils on us. We must be judged by the same standard. Further,
if I love another enough to wish to remedy his defects, I must become
wholly animated by love and so heal my own faults by lifting myself onto
the plane of love instead of law and judgment.].
1
. .: 7:6 29.
2
. .: 3:8 9.

71
 , , ; -

, ;
, , ;
(, 14:4),
; -
, ;
; , -
,
,
, .
,
1 ;
, ,
2.

, -
4,
5.
1
. .: , 3:17.
2
. .: , 3:16.
3
, . 224, -
: [ III. THE MORAL TEACHING OF JESUS: (b) LOVE
AS THE TRANSCENDENCE OF PENAL JUSTICE AND THE
RECONCILIATION OF FATE].
4
. .: , . 118,
: -
, , .
5
. .: , . 224, -
47: [I.e., the man whose morality consists
in obedience to positive commands, who is a slave to the law and in its
service.].

72
 , -
, ,
, -
, , -
; -
,
, ;
,
.1
I 337

,
, ,
, .*2 -
1
. .: , . 224, -
48: [If morality is supposed to consist
in performing certain specific services, then anything else the man does
beyond these is immoral. See below, pp. 244 45.].
2
* , :
, .
, ,
;
, -
; ;
, , -
: ;
-
, , ,
.
, . . -
,
, , ,
; -
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73

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I 338

, -
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-
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; ;
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74
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1,
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2
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-
; ,
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; -

, ;
,
.
;
, -
, *3. -
, .
, -
1
, . 225, :
[not in reality].
2
. .: , . 235, -
50: [I.e., by the existence of the trespass, a
real fact which yet negates the content of the law.].
3
* , - : , -
, , ,
.

75
 ;
, -
;
I 339
,
, . . ,
,
, -
(Lebendigem) .
,
,
; ,
, ;
,
, ;
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; -
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76
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, ;
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, -
, .
;
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, . . .
I 340
-
-

; , , ,
,
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, -
, 1.
, -
;
, -
, ,
; ,
;
, , ; , -
, ,
, -
; -
1
. .: , . 226, -
51: [Hegel seems here to be criticizing
the Pauline doctrine of the Atonement as resting on legal conceptions
superseded by the teaching of Jesus about love and as being unsatisfactory
even on that basis.].

77
 , ,
, -
;
, -
, , ,
, ,
, -
.
( -
);
, ,
, ,
, ;
,
, -
,
, ;
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,
;
,
-
1 .
I 341
;
-
;
, ,
,
,

1
. .: , . 227, -
52: [I.e., his action as a part of himself.].

78
 ;
,
,
, ,
; ,
, ,
,
,
.
,
, -
, ;
,
, -
,
- | -
|. ,
.
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,
,
.1 -
, ,
, ; -
, , , ,
,
; -
-

1
. .: , . 123, -
:
, ; , -
, ; ,
, .

79
 1;
, , ;
, ,
; -
, .
I 342
;
, -
,
, , -
, ,
,
, ,
.
, -
, ,
, .

; , , -
, 2
. ,
, -
, ,
;
, ,
1
. .: , . 228, -
54: [The universality of the law persists even
if the trespasser denies the content of the law by his act, and it reasserts
itself in the punishment. The latter is a deed, like the trespass, and as such
it is a content of the law; but because the punishment is the result of the
law, its content is universal as enshrining the law itself.].
2
. .: , . 229, -
55: [I.e., the same man who will fight against
fate.].

80
 , -
, - .
, ,
,
. -
-, -, -
, ,
1.
, , ,
,
. , -
,

, ,
,
, ,
, .
I 343
,
; ; -
,
;
, -
. -
,
; -

.

1
. .: , . 229, -
56: [I.e., the murderer thinks he has killed
his victim. But he has only turned life into an enemy, only produced a
ghost to terrify him.].

81
 , ;
-
, ,
, ,
. ,
- , -
, , ,
.
-
, ,
, ,
-
, .
-
,
, ,
,
, .
, . . -
, -
1.

- - .
, ;
I 344
, -

1
. .: , . 230, -
57: [The meaning is doubtful. Perhaps
the real event is here regarded as a weakness in face of the law, so that,
itself a weakness, it fades away in another. Or, alternatively, our memory
image, or idea, of the event may be regarded as a weakness in comparison
with the event itself, and this may be the weakness which fades away in
oblivion, the other weakness.].

82

,
*1. ,
(
) ( ),
, -
-
,
, ,
, ; -2,
-,
. , ,

; ,
; -
; ,
, -
,
;

,
, . . -
; , , , -

1
* , : , -
-
, ,
; , -
, ;
, , -
(), , -
;
, ,
, ; .
2
. .: - Nicht-Sein.

83
 1
,
, , -
, ,
.
I 345
-,
,
, ,
; ,
,
, -
.
-
,
. , ,
. ,
, -
, ,
, -
,

;
, . .
, , , ,
, ,
-
,
, -
.
1
. .: , . 231,
: [i.e., who inflicts the pain of
punishment].

84
,
; , -

, , , ,
, ,
, , ,
, -
;
, -
, .
,
;
I 346
, , , -
, ,
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,
-
-
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, , ;
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; ,
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1
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, ; -
; -

85
,
, .
, -
, -
, , -,
.
-
; -
- ;
I 347
, -
, --
- , 1.
-
, -
;
, -
, ;
,
;
;
.
-
; , -
, ; ,
,
.
, .
1
. .: , . 233, -
58: [Hegel is thinking of tragedy, where
fate sometimes overtakes a hero (e.g., Oedipus) as a result of something
he has innocently done. Schuld, guilt is used in German either with or
without a moral reference. The criminal has Schuld for his crime, but the
wind is also said to be schuldig for melting the snow, i.e., is the cause of
the melting, or is responsible for it.].

86
, ; -
, , -
, ,
, .
, , , -
;
, ,
; , -
,
, ,
, 1. -
-, -
- ,
-; - , -
- .
,
; ;
, ,
.

, ;

2, ;

1
, -
: nie hat die Unschuld gelitten, jedes Leiden
ist Schuld.
: , -
.
: never has innocence suffered; every suffering
is guilt.
2
. .: , Schuld; , -
, Schuld Ursache, ;
58 , -
1 . 86 .

87
 : ,
;
;
; -
, ,
; -
. , ,
, , *1.
I 348
, , -
,
;
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,
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;
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;
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, ,

;
; , -
, , ,
,

1
* , : , ,
, ;
, ,
; .
,
, ,
, .

88
 , ;
, ,
, . -
-
,
,
;
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,
, -
, )
, . . ,
, ;
, -
,
;
I 349
,
,

, . .
1. ( -
) -
, , -
;
, .
,
. ,
,
1
. .: , . 234, -
59: [I.e., each quarreled with the other in
the first place because each claimed a right and neither would submit to
the other or tolerate any infringement of his right by the other.].

89
, , -
, , -
,
;
,
, -
. 1,
,
.*2 ( - -
, , , -
, ,
, - ;
, -
, ,
, -
; ,

, ,
, -
, .
I 350
,
, , -
, -
, ).

1
. . , . 235, -
60: [I.e., property relationships. But other
relations with others are also meant. E.g., X may try to alienate Ys friend,
and Y may just withdraw out of this friendship relation and make no
resistance. But this is to abstract from himself, i.e., to renounce part of
his own being.].
2
* , : -
, .

90
, ;
, ,
, , -
,
,
.*1 , -
,
-
.
, -
; ,
; , ,
,
; -
,
,

, ;
, , ,
-
2. -: -

1
* , : , -
, .
(
, ).
, ,
, ,
.
. .: , .
235, 61: [I.e., in wishing to escape
anothers power, in wishing to maintain his own independence, he has
to carry abstraction so far that he ultimately destroys himself. With this
account of the beautiful soul compare Hegels Phenomenology of
Mind, English trans. (2d ed.), pp. 663 ff.]
2
. .: , 14:26.

91
 , 1;
, 2.
, . . -
, . -
, .3
I 351
- --
,
-, - 4. ,
,
,
,
,
. ,

, -
, ,
;
, , -
,
, ,
- .
, ,

, -

1
. .: , 5:40.
2
. .: , 5:29 30.
3
. .: , 10:39.
4
. .: , . 236,
62: [Try to escape all responsibility,
cut yourself off from everything in life that may hurt or contaminate,
and you find that annihilation follows; you are caught after all in an
insurmountable fate.].

92
 *1.
. -

,
, , ,
,

, ,
,

.
I 352
,
,
,
,
, ,

, ,
. , -
-

1
* , : -
;
, -
;
, -
, ,
, . -
-
,
, -
. : -
,
(, 6:14).

93
 ,
,
-
,
-
, ,
; -
,
, .
:
, ,
1. ,
2. :
,
, ,
, -
3; ,
: -
;
-
.
, ,
- ; , 4.
1
. .: , 7:1 2, 6:37, 2:1.
2
. .: , . 132,
: , , -
, ,
.
3
. .: , . 132,
: : -
,
.
4
. .: , . 133,
: , ;
.

94
 , ,
,
;
I 353

, -
, ,
, , -
,
, ,
.
, -
,
,
-
; ,
-
,
.
; , -
,
, . , -
, ;
, -
; , , , -
,
, ;
-
, ,
. , ,
, -
. -

95
; ,
; ,
,
.
. -
,
,
, , ,
, -
, ; -
,
,
.
I 354
,
, ,
, , -
; , ,
;
;
. ,
, -
;
.
, , -
,
1,
-2;

1
. .: , . 239, -
[i.e., in life].
2
. .: , . 239, -
[in iv]; . - . 118 . ,

96
 ,

. -
, : 1.

,
, ,
, 2,
-
; -
, ,

; -
, ,
, - | |
; -
,
, , -
; , ,
, -
- .
I 355
,
, , . . -
-
,
, -
; (, 12:36):
.
1
. .: 7:48 49.
2
. .: , . 134,
: .
.

97
1 ,
, -
. , ( , 2:25),
, ,

.
,
,
, ;

2, ,
, ,
,
,
,
1
. .: , . 240, -
63, : [Here, as
usual in his citations of the New Testament, Hegel is making his own
translation direct from the Greek text. But although his substitution of
until for the usual translation (while) is not wholly impossible, it is
probably incorrect.].
2
. .: , . 240, -
64: [I.e., the knowledge whose aim is to
detect the peculiarities, passions, and foibles of other men, and lay bare
what are called the recesses of the human heart (Hegels Encyclopedia
[3d ed.], 377).].
377 -
ENZYKLOPDIE DER PHILOSOPHISCHEN
WISSENSCHAFTEN IM GRUNDRISSE:
,
, , -
, . . ,
, , -
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98
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99
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100

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I 357

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65: [I.e., an inner consciousness of beauty

is impossible for a soul conscious of being sullied by guilt.].
1
. .: , 16:13 19.
2
. .: , . 242, -
66: [I.e., the recognition of divinity in Jesus
made Peter capable of recognizing divinity, or the lack of it, in himself
and then in any third party.].

101
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-
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.

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I 358
,
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(honntes
gens, -
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. .: 7:36 50; 26:6 13.
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. .: , . 135,
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-
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102
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. .: 7:47 48.

103
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I 359
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1
. .: , 14:5; 12:5.
2
. .: , . 243, -
67: [The Greek word , translated in
the A.V. by good means excellent. It is often translated beautiful,
but the reference in this passage, and commonly elsewhere, is probably to
moral rather than to aesthetic excellence.].

104
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-
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I 360
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;
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. .: 26:12.
2
. .: , 7:47 48 50.
3
. .: , . 139,
: .
4
. .: Untugend; :
; : vice.
5
* , : -
-
, .

105

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, ;


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: disposition ; : .

106
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I 361

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107
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I 362
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1
. .: , 13:34 35.

108
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3, ,
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, ;
1
. .: Gedankending;
: ens rationis; : .
2
. : , . 246, -
68: [I.e., it is possible to feel ones self
magnificent on the strength of having fine ideals, empty of reality, even if
ones real achievements are miserably poor.].
3
. : , . 247,
69: [Hegel is quoting and criticizing Kant. See Kants
Theory of Ethics, trans. Abbott, pp. 175 76. Cf. above, pp. 210 213.].
, , ,
, , . 127 . ,
1974 .
4
* , - : ,
, , ,
, ; , -
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, ;
; | das Soll |
;
.

109
 I 363

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110
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I 364
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.
2
. .: , 26:26 27; , 22:19 20; ,
14:22 24; 1 ., 11:24 29.

111
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I 365
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112
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113
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I 367
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1
. .: , 26:29; , 14:25.

114
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115
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;
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1
. .: , . 251, -
: [of eating and drinking].
2
. .: , . 147, -
:
,
.

116
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;
I 369
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117

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I 370

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-

.
1
. .: , . 253, -
[ IV. THE RELIGIOUS TEACHING OF
JESUS].

118
 -
1, -
; 2;
-
; , -

. , , plrma3 -
( ,
). , ,
,
, , -
, -
, ;
.
*4, -
, ,
; , -
;
**5 ,
, , .

1
. : , . 253, -
70: [I.e., Kantian morality substitutes
reverence of a moral law within mans consciousness for fear of a
dominant overlord outside him, though reasons law cramps part of mans
nature instead of fulfilling it.].
2
. : , . 253,
71: [Hegel added here, but afterward
deleted, the words: Love may be happy or unhappy.].
3
plrma: ; , 3
I 326, . 57.
4
* | Reines Leben |
.
5
** | Bewutsein reinen Lebens | -
.

119
 I 371
, -
(

,
-
; -
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.
, ;
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;
,
. ,
, -
,
; , ,
, ;
,
, 2,
,
, , -
, 3; -

1
. .: , . 254, -
73: [I.e., is positive, not negative; is reality,
not a demand; is not a determinate thing, but is positively indeterminate.].
2
. .: , . 150,
: ,
, , ,
, , -
.
3
. : , . 254, -
74: [The meaning of this obscure passage
seems to be as follows : Morality is a spirit uniting determinate moral

120


.
-
,
;
,
1,
,
; ,
, ,
, -
,
, ;
I 372
-,
, -
2. , -
actions into a living whole. The man who is conscious only of specific
actions and limited obligations has not severed these from their abiding
spirit, because he is not conscious of that spirit. What he has done is to
distinguish particular passing duties from the permanent universal law
or overlord which compels his obedience. In other words, he is not on
the plane of spiritual morality or religion at all; he is still at the level of
bondage to an overlord].
1
. : , . 255, -
: [Jesus].
2
. .: , . 150,
, . 153; -
: ,
, .
.

, : , ,
, , ,

121
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, .
, .
, , ,
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159]. -
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-
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122
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123
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;

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.
,
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, ; -
, - ,
,

1
. : , . 255, -
75: [I.e., only if God is conceived objectively,
and if his commands, for example, arc treated as simply objective and
positive.].
2
. .: -
; ,
1 .130;
3
. .: in dem Wechselstil; -
, . 256, 76: [Wechsel-Stil.
The meaning is doubtful.];
parallelistic style., ,.

124
 I 373

-
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,
; -
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-
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; . -
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; - -
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-
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1
. .: : Logos

das Wort,
; , . 240, 63
,
; -
1 I 355, . 98 .

125
 ; -

-, ,
-
.


, ;
; ,
;
- ,
1.
, -
;
I 374
, , -
,
1
. .: das bloe
Gedachtsein;
. ens rationis;
.
, . 257, -
78: [Hegel is arguing that the living relationship
between God, Jesus, and men can be apprehended in spirit, but this creates
difficulties for the intellect, because by analysis, the essential activity of
the intellect, the living bond between the related terms is destroyed. If the
exordium of Johns Gospel is taken quite literally, or in an intellectualistic
way, then insoluble contradictions arise, because the Logos is sometimes
described as an individual and sometimes as universal reason. Hence two
opposed intellectualistic interpretations of the passage become possible.
Hegel accepts neither. He takes Johns statements, expressed as they are
in the simplest language of which reflective thought is capable, and tries
to interpret their spirit. His exegesis is based throughout on the Greek text
and is not intelligible without a study of that text. It gives rise to several
textual and exegetical questions, but these cannot be discussed here.].

126
; , ,
, ,
, -
1; -
, ;
, . , -
,
, , -
, -
;
, ;
( 2

3) (
) ; , -

1
. : , . 257, -
79: [The essentially analytic character of
reflective thinking forces it to look on Being or reality from two points of
view. For example, it distinguishes between an object in its immediacy
and the same object as reflected, or mediated by reflection. Hence arises
the application to the object of opposed categories such as one and
many, whole and parts, form and matter. Thus, for reflection, God and
the Logos, which really are one life, become different as different aspects
of one whole; and men, Gods creatures, who once again really share
in the life of God, are taken to be parts in the whole. Now since, for
reflection, a whole, though from one point of view a single unity, is from
another potentially infinitely divisible, the process of creation is described
in reflective phraseology as the actualization of this potential divisibility.
This process is the work of the Logos and is thus dscribable as the self-
partitioning of the Logos, or as its self-differentiation. The one life of
the Logos and God is partitioned or differentiated ad infinitum into the
individuals who share that life in the same sort of way in which the tree
partitions itself by putting forth branches which share in its life.].
2
. .: ; , 1:4.
3
. .: , ;
, 1:3.

127
, , e
; ,
, , ;
, -
, (1)
, (2 ).
, .
; -
; , -
,
; ,
; , -
,
, -
, . ,
, ,
(, -
, -
3, 3, 4.
5,
, , , -

I 375
, , -
, , -
, , ,
.6 -
1
. .: ; , 1:4;
2
. .: ; , 1:4 9.
3
. .: .
4
. .: , ; , 1:3.
5
. .: , .
6
. .: , . 258, -

128
 -, (1)
-, ,
. ,
, , -
, ,
;
,
, - , ,
2 (3)
4,
, .
-
; 14
, (
5, , -
6 10 . )7;
80: [I.e., the world of men did not recognize
that Jesus was Nature becoming conscious of itself/ i.e., was the
Logos.].
1
. .: , ; , 1:11.
2
. .: , . 259, -
81: [Those who believe in his name. Hegel
interprets this as meaning that the man who believes in the true light is
conscious of himself as lighted thereby, and of his essence as thus sharing
in the light which is the life of God or the truth. For the interpretation of
, name, see pp. 273-74 below and the notes there.].
3
. .: ; , 1:12.
4
. .: ,
; , 1:9; -
, . 259, [lighted by the true
light].
5
. .: ;
, 1:9 10.
6
. .: , , , .
7
. .: , . 259, -
83: [In vs. 10 (the world knew him not)

129
 ( 7),
( 15).
,
-
, -
; ,
,
, -

1.
- -
,
-
. -
,

- .
I 376

, -
, , -

, , -
; -
, ,
; ,

the Greek word translated him is masculine, while the Greek word
for Light is neuter. Hegel assumes that the him of vs. 10 must refer
to the man coming into the world of vs. 9. The Light has become
personalized, however, in vss. 7-9, and this is probably now made explicit
by the use of him, which must refer to the Light.]
1
. .: 2 I 372 . 124;

130
 ,
( )
. : -
, , -
, , -
,
, . ,
,
,
- ; , -
,
,
,
,
; ,
,
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; , , -
; -
(
)1, ,
, ,
, ;

. ,
, .
, , -
; , ( -
, ) ;

1
. .: , . 260, -
84: [This seems to be a reference to the
Doctrine of the Trinity and a suggestion of its inadequacy. Cf. p. 161
above.].

131
 I 377
, ,
; 1 , -
,
:
, ,
.
-
,
; (, 5:18),
, .
-
(
-
), ;
- ,
, -
; 2
;
,
,
,
; ,
, . .: 3
( ), - ,
-

1
. .: , . 261, -
: [cutting from certain types of].
2
. .: , . 261, -
: [to Judaism].
3
. .: : harte Ausdrcke; :
hard words; : ;
, 6:60.

132
 , -
; ,
,
,
, ,
,
.
,
; -
, -
;
I 378
, , -
, , ;

; , , ,
, , ,
; ( ; 1 2 -
). ;
; -
, ,
3, ; ,
1
. .: .
2
. .: ; -
,

: ; , 3:13.
3
. .: , . 262, -
85: [As Nohl indicates in a footnote, Hegel
is quoting and criticizing Kant. See the General Remark appended to
Part III of his Religion within the Bounds of Reason Alone.];
Die Religion innerhalb der Grenzen der bloen Vernunft, -
,
ISBN 978-954-8641-18-0, -

133
 ,
, ,
, -
; , -
.
- , -
, , 5:26 27:
, ,
;
, .
22: , -
. , , 3:17 (, 18:11) -
: ,
, .
; , ,

, -
,
; -
, , , -
;
,
, , -
; ,
; -
, -
;
;
I 379

;

, . 166 .

134
 -
, -
, . ;
, ,
; ,
, ;
, , -
,
;
, , , ,
, , ,
,
.
, ; -

, .
.1 -
: -
. (,
3:18 19) : , -
, , , -
, -
1
. .: , . 263, -
86: [Perhaps the meaning of this perplexing
passage is as follows: The judge is the mouthpiece of the law. His
judgment is a comparison between this law, a universal or a concept,
and the man to be judged, the particular. In the judgment the particular is
brought under the universal and is judged to accord or to be at variance
with it. Here there are two oppositions : the first is between the judge and
the man; the second is between the man and the law. The judge is a man
like the other, but his authority and power as judge place him above the
other as well as in opposition to him; and this fact Hegel expresses by
using the distinction between form and matter: materially, the judge is a
man (though his power makes a cleavage between him and the other), but
his formal or universal aspect is the law whose mouthpiece he is.].

135
 ; :
- ,
. , -
.
, ,
-
, ,
1; -
.
I 380
, ,
, , -
-
;
-
,
-
; , ,
- , , , -
:
.
-
-
,
.

: ,
,
, -
,
1
. .: , . 264, -
: [as opposed to ideas].

136
 . ,
, -
-
,
, ,
, - -

; , -
, . ,
, ,
-; ,
, ,
,
-
. ,

, , -
, - .
.
: , ,
, ,
I 381
, -
, ,
, , , -
; -
, , ,

, -
, -
.
; , ,

137
 ,
; , ,
, , .

;
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,
, -
; ,
, ; ,
; -
, ,
.
, -,
-

,
,
, -
, - . -

, , ,
, ;
,
I 382

, -
-
, -
, , .
,
, -

138
 .
, -
;
, ;
, -
1.
, ,
.2 ,
, ? ,
, ; -
? -
,
, ,
, , -
, , , -
. ,
, ;
,
, ,
.
, -
,
, , -
; ,
, -
;
,
,
, . -
1
. .: , . 266, -
87: [God is the object (Gegenstand) of faith,
i.e., he it is in whom we believe. But he is not an object (Objekt) as distinct
from a subject, because he is spirit or a living consciousness.].
2
. .: , 4:24.

139
 , ,
;
.
I 383
: ,
, , ?1,
, ,
,
, -
, ,
, . -
,
, , ,
, ; -
. -

;
;
. ., ;
,
; .
; , -
, ;
, .
, , ,
, ;

; ,
, ,
, -
;

1
. .: 16:13 19.

140
 , ,
,
.
;

,
,
,
.
I 384
,
, ;
, . 17,
, 6:29, -
;
. , 6:65,
: ,
.
-
,
, .
, ,
(, 12:36).
, ,
, ,
, -
, ,
. ,
(,
6:40). - -

; ; ;

141
, ; ,
, .
,
,
. ,
; ; -
,
, ;
, ; ;
, 1,
-
. (, 7:38 39):
, ,
, ,

, -
, .
I 385

,
, -
;
, -
;
.
; : -
, -
-
; -
,
1
.: , . 268, -
89: [I.e., the objectivity implied in the
relation of ruler and ruled.].

142

, -
, ,
.1 (2:25)
, ; -
-
(, 18:1
.): ,
; - -
;
, ,
,
,
; -
, -
- .
, -
!
, , -
, !
-
,
.
, ,
,
2.
1
. .: , . 269, -
90: [Hegel is arguing that when Jesus
seemed to claim to be an individual with special characteristics of his
own, not shared by other individuals, he was contrasting himself with the
Jews, from whom he did claim to be distinct in spirit. So too the divinity
which Jesus claimed was not peculiar to himself, a unique individuality of
his own; all the children of God could be animated by the Holy Spirit and
share in the divine life.].
2
. .: , 18:10.

143
 I 386

; (
ad hominem )
.
-
; , ,
, -
1,
; , ,
. , -
,
,
,
-
, -

2. -
,

, , -
. -
,
, ;
; ,
,
, -
. ,
1
. .: , . 270, -
92: [I.e., in angels who are often pictorially
represented as children.].
2
. .: , . 270, -
93: [Hegel is probably thinking of the myth
at the end of the Republic, or of the myth in the Phaedrus.].

144
 ,
, .
, , ,
,
; ,
,
, , ,
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I 387
, ,
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.
( 19); , -
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(1),
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2), ,
;
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;

1
. .: , ; , 18:19.
2
. .: -
; , 18:19 20.

145
 ( 1, , 10:41)
, ,
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(
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.

(, 19:5); , , ;
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, 3;

,
,
-
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;
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I 388

,
,
; -
,
, -
, ,

1
. .: .
2
. .: , . 271, -
95: [I.e., a God who is a person exclusive of
other persons and set over against them.].
3
. .: , 19:6.

146
 ,
-

.

. -
; ;
-
, ,
-
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;

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, ;
(, 14:16 .),
, ; -
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.

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(, 15:27),
, .
(, 16:13)
, ;
I 389
;
, - ,

147
 , ,
, , -
.
(, 12:31 .) -
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;
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148
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I 390
(
, , 28:19) 1
, ,
.
,
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;
2
, ;
, ,
.
(. . ) (3,
, 10:41:
4, 5) -
1
. .: eintaucht;
;
baptizing them.
2
. .: , ; , 28:19 20.
3
. .: .
4
. .: ; -
, 10:41.
5
. .: , . 274, -
97: [In this passage the Greek words
translated in the name again mean into the name. Here they seem to
be equivalent to a usage in rabbinical Hebrew and to mean for the sake
or, in this context, receive a prophet without an ulterior motive and for
his own sake, simply because he is a prophet. Hegels attempt to relate
the exegesis of this passage to that of the other is dubious and perplexing.
He seems to take , name, to mean spirit (see above, p. 271) or
spiritual relation (see above, p. 259) and to hold that the relation in

149
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: 1 ?
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,
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; , 1:4, -

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2 , 12:24 .,
3, , ),
;
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, 5
(, 28:19); , , -
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|.
I 391
(
) -
. ,

question is that which unites the three Persons as interpreted here.].

1
. .: , .
2
. .: .
3
. .:
; , 12:28.
4
. .: .
5
. .: .

150
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151
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1
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, 28:19.
2
. .: 28:18.
3
. .: , . 169,
46:
. (, 13, 31):
, .
4
. .: 28:18 .

152
 , -
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,
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I 393


, ;
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: 1 ( -
, terminus
technicus), ,
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2. :
1
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2
. .: , . 277, -

153
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.
I 394
1, -
-

98: [I.e., the words presuppose ecclesiastical

doctrines expressed in technical language instead of in the living words of
direct spiritual experience. Cf. above, pp. 83 85.].
1
. .: , Knigreich,
;

.

154
 ,
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, -
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1
. .: 13:34 35.

155
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I 395
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1
. .: . 289 -
: [i.e., to their own group, instead of spreading
throughout the world].

156
 .
, ,
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, -
1,
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.
, ,

,
I 396
, -
; -
, -
;

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,
.2
,
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.
, , , , -
, -
,

1
. .: . 290
: [of the group].
2
. .: -
101: [Perhaps the meaning is that if the accusation
was deserved, then no shame need have been felt, because the sort of
community in question would have been compatible with purity. In
Heaven there is no giving in marriage.].

157
 ,

.
, ,
-, ,
-. -
,
; -
;
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I 397

-
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.

158
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;
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; -

-,

.
1
. .: , . 281 ,
: [ V. THE FATE OF JESUS AND HIS
CHURCH].
2
. .: , . 174,
: -
.
3
. .: 1:14 15; 4:17.

159
 I 398
.
, , , -
;
,

, .

; , -
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-
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1
. .: , . 282, -
104: [I.e., his hearers lacked his purity and
singleness of heart and therefore did not understand his message fully.
This was true even of those who knew him best. See above, note on p. 70.].

160
 . -
, -
,
.

, . -

,
-
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1;
1
. .: , . 175 176, -
: [ ]: -
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.
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,
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-
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.
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.
,
. - -
,
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,

161
 I 399

, ; , -
-
, ;
-
.
,
;
argumenta ad hominem,

. -
( , 11 .),
( 25), -
;

,
;
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; -
,
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-

, ,
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1
. .: , 20:25.

162
 ; -

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-


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;
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.
I 400

; -

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2,
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3.
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,
,
,

1
. .: 17:24 27.
2
. .:
2 . 15;
3
. .: , . 284, -
105: [I.e., not citizens participating in it. See
Hegels Philosophy of Right, the note to 270 about Quakers, etc., in the
modern state. For freedom as the negative characteristic of beauty see
above, p. 236.].

163
, - -
,
,
. , -

-
.
-
, - -

;
,

, ,
, ,
, :
. -
1, - ,
,
2,
- -

.
, -
, -

1
. .: , . 284, -
: [i.e., mere physical existence].
2
. .: , . 285, -
106: [I.e., all individuals. The Jewish spirit
animated them all and became in them a law regulating the whole of
their lives except their bare existence; i.e., even their private life was life
in a state, since Jewish law penetrated into the details of private affairs
and fixed by legal ordinances family and other relationships which should
have been left to natural affection.].

164
 - , -
-
.
I 401
1
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1
. .: , . 285 ,
: [Jewish].

165
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1.
I 402
- ,
-

; , -
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.
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, ;
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2. , -
, ,
, - ,

1
. .: , 10:37.
2
. .: , 10:34 35.

166
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I 403

, ,
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,

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1
. .: , 13:24 30, 37 43.

167
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, .
, ,

,
1.
a) b) -
; ;
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, ;
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2
; -
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,

, ; -

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,
.

1
. .: , . 180,
50: . -
(. , . 1. ., 1970, . 114),
-
;
,
, 2014 . (ISBN 978-954-2961-99-4), . 37 .
2
. .: , . 287 ,
: [to the rest of the world].

168
 I 404

, -
, , -
. ,
, -
,
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. -
-
;

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.

; ,
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169
 , ,
.



,
;
I 405
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,

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.

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170
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I 406
, , -
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.
; -

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;
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.
;

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;
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171
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I 407
,
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,

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.

172
 ,
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-
,

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.
-
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(, 24:21),
; ;
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I 408
,
;
-
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-
2 .
1
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-
.
, -
,
.
2
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173

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;
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,
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-
,
;

;

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; -

, .

108: [I.e., Jesus united for them in his own

personality the infinite (the indeterminate) and the finite (the determinate),
the divine and the human.].

174
 I 409

,
; -
, -
, -
,

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,
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175
 ; 1
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I 410
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.
, ,
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-
;
,
;

.

1
. .: , . 293, -
: [of the Christian group].
2
. .: , . 185, :
.

176

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I 411
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177
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I 412
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178
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1
. .: , . 188,
: -
, .
, 17:1 .; , 9:2 .; 9:28 .

179
 ,
;
I 413
-
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,
1 .
, ,
2 , ,
; -
, -
, -
;

;
-
, ,
.

1
, . 296, -
: [spirit].
2
, . 296, -
: [cause].

180
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,
; -
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-
;
1
,

-
;
,
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.
1
. .: , . 189,
:
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.
; -
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, , , -
, .
, ,
, -
;
, -
, . -
, .
creatio ex nihilo. , -
, , -
, actio in distans.
, ,
.

181
 I 414
,
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,

1
. .: , . 190,
: .

182
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I 415
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,
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183
, ;
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, . , (12:14 .)
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I 416
-
,
,
,
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- - .
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,
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,
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.

1
. .: , 9:9.

184
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,
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;
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, ;
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, 11:51, -
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(2)
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-
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-
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;
I 417
, -
,

1
. .: , 12:16.
2
, .

185
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,
,
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,
.

,
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;
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186
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.
I 418
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1
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;
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,

1
, , . 311 ,
: [to the fate of the world].

187
 , . .,
:
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,
, -;

-
; , , ,
,
.

188


ISBN 978-619-206-028-2