哲學史-philosophy of history(英文版)

第9部分 (第5/7頁)

nt　in　them　—　their

interest　and　that　of　their　cravings　and　impulses；　their　views　and　judgments；　though　exhibited　as　the

merely　formal　side　of　their　existence；　—　was　spoken　of　as　having　an　infinite　right　to　be　consulted。

The　first　idea　that　presents　itself　in　speaking　of　means　is　that　of　something　external　to　the　object；

and　having　no　share　in　the　object　itself。　But　merely　natural　things　—　even　the　monest　lifeless

objects　—　used　as　means；　must　be　of　such　a　kind　as　adapts　them　to　their　purpose；　they　must

possess　something　in　mon　with　it。　Human　beings　least　of　all；　sustain　the　bare　external　relation

of　mere　means　to　the　great　ideal　aim。　Not　only　do　they　in　the　very　act　of　realising　it；　make　it　the

occasion　of　satisfying　personal　desires；　whose　purport　is　diverse　from　that　aim　—　but　they　share　in

that　ideal　aim　itself；　and　are　for　that　very　reason　objects　of　their　own　existence；　not　formally

merely；　as　the　world　of　living　beings　generally　is　—　whose　individual　life　is　essentially　subordinate

to　that　of　man；　and　is　properly　used　up　as　an　instrument。　Men；　on　the　contrary；　are　objects　of

existence　to　themselves；　as　regards　the　intrinsic　import　of　the　aim　in　question。　To　this　order

belongs　that　in　them　which　we　would　exclude　from　the　category　of　mere　means；　…　Morality；　Ethics；

Religion。　That　is　to　say；　man　is　an　object　of　existence　in　himself　only　in　virtue　of　the　Divine　that　is　in

him；　—　that　which　was　designated　at　the　outset　as　Reason；　which；　in　view　of　its　activity　and　power

of　self…determination；　was　called　Freedom。　And　we　affirm　—　without　entering　at　present　on　the

proof　of　the　assertion　…that　Religion；　Morality；　&c。　have　their　foundation　and　source　in　th