P143

(237)pure consciousness posited in a twofold manner: once as the restless movement to and fro through all its moments, aware in them of an otherness which is superseded in the act of grasping it; and again, rather as the tranquil unity certainty of its [own] truth.

贺译（p159）：我们在这里见到双重意义下的纯粹意识：在一种情形下，它是往复运行于它的一切环节中的不安静的运动。在这些环节中它见到浮现与其面前而于把捉过程中又被扬弃了的他物；在另一种情形下，它是确知它的真理性的静止的统一。

(理性是平和、从容的。)

P144

(238)Its first declaration is only this abstract empty phrase that everything is its own.

贺译（p159）：意识的第一个陈述仅仅就是这末一句抽象的空洞的话：一切都是它的。

P145

Actual Reason… being at first only the certainty that it is all reality, it is aware in this Notion that qua certainty, qua ‘I’, it is not yet in truth reality, and it is impelled to raise its certainty to truth and to give filling to the empty ‘mine’.

贺译（p160－161）：现实的理性……首先仅仅是确信自己即亦一切实在这个确定性时，它在这个概念中意识到，作为确定性，作为我它还并不真正地即是实在，因而它已被迫将它的确定性提高为真理性，并已被迫将空虚的我性予以充实。

 

(238-239a)Such an Idealism is self-contradictory because abstract. It says Reason is all reality but does not show it concretely at work in the world: it requires a further carrying out to be a true idealism.

 

A. observing reason

P145-146

(240)Reason… has… a universal interest in the world, because it is certain of its presence in the world, or that the world present to it is rational. It seeks its ‘other’, knowing that therein it possesses nothing else but itself: it seeks only its own infinitude.

贺译（p161）：理性现在对世界感到一种普遍的兴趣，因为它确知它自己就在世界里，或者说，它确知世界的现在是合乎理性的。它寻找它的他物，因为它知道在他物中所有的不是别的，正是它自身；它只是在寻找它自己的无限性。

（walk through the world to find himself）

 

P151

a.observing reason

 

What is universally valid is also universally effective; what ought to be, in fact also is, and what only ought to be without [actually] being, has no truth. The instinct of Reason, for its part, rightly holds firmly to this standpoint, and refuses to be led astray by figments of thought which only ought to and, as ‘oughts’, are credited with truth, although they are nowhere met with in experience; or by hypotheses as little as by all the other invisible entities of a perennial ‘ought’. For Reason is just this certainty of possessing reality.

贺译（p167）：凡普遍有价值的，也是普遍有效率的；反应该存在的，事实上也是存在的，但仅只应该存在而并不存在的东西，就没有任何理性。理性本能之坚持于这一点，那是具有充分理由的；理性本能不为思想里的事物所迷惑，因为思想里的事物仅仅应该存在并且作为应该而应该具有理性，而事实上却并不存在，是在经验里找不到的东西；理性本能决不让自己受各种假设以及从应该里滋长出来的一切其他非现实的东西所误导，因为理性恰恰就是相信自己具有实在这个确定性。

（英译effective一词有“能产生效果的”这样的含义，贺译“有效率的”则缺少这个含义。英译figment of thought意为思想的臆造，贺译为“思想里的事物”，小有出入。）

 

(256a)The observing consciousness never goes beyond external teleology to the true teleology of organic nature, which is Nature’s embodiment of the Notion.

(261a)The self-differentiating unity of organic teleology is not observationally, but notionally, grasped.

(277a)The various functions distinguished in organic being cannot be regarded as distinct existents externally related. They are pervasive aspects of one life-process.

(281a)the manner of the Understanding, treating aspects as fixed determinations, and relating them quantitatively in what it would like to consider as laws.

P179

(296)Reason, in observing organic Nature, attains only to a contemplation of itself as universal life as such, it comes to see its development and realization merely in the form of systems distinguished quite generally, whose essential character lies not in the organic as such, but in the universal individual [the Earth]; and it sees that development and realization among these differences belonging to the Earth in the form of arrangements which the genus attempts to achieve.

贺译（p197）：观察的理性在观察有机物时所直观到的事实上仅仅是作为普遍生命一般的理性自身；而且，它之所以能直观这普遍生命的发展与实现，仅仅因为它是根据着那些完全普遍地区别了的系统，这些系统的规定与本质是不存在于有机物本身，而存在于普遍的个体、地球中的；而在地球的这些差别之中，它之所以能直观这普遍生命的发展与实现，又完全因为它是根据着类属所企图建立的那些系列。

 

(297)clever ramarks are not a knowledge of necessity, interesting connections go no further than being ‘of interest’, while the interest is still nothing more than a subjective opinion about Reason.

贺译（p198）：机智的意见并不是必然性的知识，有趣的关联终归不过有趣而已，并没超出兴趣以外，而兴趣仅止是理性的意谓

P180

b. Observation of self-consciousness in its purity and in its relation to external actuality. Logical and psychological laws

(298)Observation of Nature finds the Notion realized in inorganic Nature, laws whose moments are things which, at the same time, have the character of abstractions.

贺译（p198）：在观察自然的时候，观察的意识发现在无机物中有实现了的概念，也发现了一些规律，它们的环节是具体事物而事物同时又以抽象自居。

c. Observation of the relation of self-consciousness to its immediate actuality. Physiognomy and Phrenology

p204

The being of Spirit cannot in any case be taken as something fixed and immovable.

贺译（p225）：精神的存在；至少不能简单地视为是固定的和不可变动的东西。

The actualization of rational self-consciousness through its own activity

P213

(351)The labour of the individual for his own needs is just as much a satisfaction of the needs of others as of his own, and the satisfaction of his own needs he obtains only through the labour of others. As the individual in his individual work already unconsciously performs a universal work, so again he also performs the universal work as his conscious object; the whole becomes, as a whole, his own work, for which he sacrifices himself and precisely in so doing receives back from it his own self.

贺译（p234）：个体满足它自己的需要的劳动，既是它自己的需要的满足，同样也是对其他个体的需要的一个满足，并且一个个体要满足它的需要，就只能通过别的个体的劳动才能达到满足的目的。——个别的人在他的个别的劳动里本就不自觉地或无意识地在完成着一种普遍的劳动，那么同样，他另外也还当作他自己的有意识的对象来完成着普遍的劳动；这样，整体就变成了他为其献身的事业的整体，并且恰恰由于他这样献出其自身，他才从这个整体中复得其自身。

P214

(352)In a free nation, therefore, Reason is in truth realized. It is a present living Spirit in which the individual not only finds his essential character, i.e. his universal and particular nature, expressed, and present to him in the form of thinghood, but is himself this essence, and also has realized that essential character.

贺译（p235）：在一个自由的民族里，理性因而就真正得到了实现。它此时是一个现在着的活的精神，在这个活的精神里，个体不仅找到它那表示出来而作为事物性现存着的规定或使命或它的规定或达成了它的使命。

（贺译“现在着的”精神于中文语法似有不通。）

 

(354) Reason must withdraw from this happy state; for the life of a free people is only in principle or immediately the reality of an ethical order. In other words, the ethical order exists merely as something given.

贺译（p236）：理性必须从这个幸运中走出来。因为一个自由民族的生活只自在地或直接地是实在的伦常。换句话说，实在的伦常乃是一种存在着的伦常。

P214-215

(355) A moment of the essence, must succeed in exhibiting itself as the essence

贺译（p236）：任何环节，既然是本质的环节，自己就必须达到能够将自己表现为本质。

（前面英译用expression处，贺译用的是表现，这里英译用exhibiting，贺译用的也是表现，不能区分其中的不同。）

P215

(356)Spirit is, at first, immediate; but existing immediately, it is separate and individual.

贺译（p237）：精神起初是直接地存在着的。但由于是直接存在着的，它是个别的。

P217

(359)happiness is found directly in the action itself, and that action itself is the good.

贺译（p239）：快乐直接就在行动以内，而行动本身就是善。

（英译此处用happiness，贺译用快乐；前面英译用pleasure的地方，贺译用的也是快乐。而happiness和pleasure是有比较大的区别的，贺译没有反映出来。）

 

(359a)Self-consciousness, pledged to individual self-realization, necessarily negates the self-realization of other individuals, and seeks to impose on all the negation of all ends but its own. This universally imposed self-realization assumes three forms: the undisciplined pursuit of pleasure, the undisciplined law of the heart, and the more disciplined cult of virtue. These lead ultimately to one-pointed self-dedication to the matter or task on hand.

 

a.Pleasure and Necessity

(360)Instead of the heavenly-seeming Spirit of the universality of knowledge and action in which the feeling and enjoyment of individuality are stilled, there has entered into it the Spirit of the earth, for which true actuality is merely that being which is the actuality of the individual consciousness.

贺译（p240）：进入而充实着这个自我意识的，不是天上的精神、不是知识和行动里的普遍性的精神（在这种精神里，个别性的感觉和享受陷于沉寂），而是地上的精神，地上的精神认为只有象个别意识的现世这样的存在，才算是真正的现实。

（英译此处用actuality，贺译用的是现实，英译用reality的地方，贺译用的也是现实，不能区分其中的区别。）

（普遍的伦理实体从给定的事实变成主体活动的指导原则、指导规范。主体从实体中分裂出来去实现实体的原则，但主体活动的实现过程抵达的是充沛的道德，而非抽象的实体原则。）

P218

(361)The shadowy existence of science, laws and principles, which alone stand between it and its own reality, vanishes like a lifeless mist which cannot compare with the certainty of its own reality. It takes hold of life much as a ripe fruit is plucked, which readily offers itself to the hand that takes it.

贺译（p240）：唯一存在于它与它自己的现实之间的那些关于科学、规律和原理的阴影，象一层气息奄然的薄雾一样正在趋于消散，根本不能与确信其实在的它那种确定性相抗衡；它为自己去取得生活，就如同去摘取熟透了的果实一样，刚动手去摘取，果实自己也已经落到手里来了。

P218-219

(363)The pleasure enjoyed has indeed the positive significance that self-consciousness has become objective to itself; but equally it has the negative one of having reduced itself to a moment.

贺译（p241）：享受过了的快乐固然具有肯定意义，即，它自己成了客观的自我意识，但也同样具有否定意义，即，它已扬弃了它自己。

P219

It is, however, as yet the poorest form of self-realizing Spirit; for it is aware of itself at first only as the abstraction of Reason, or is the immediacy of the unity of being-for-itself and being-in-itself; its essence is, therefore, only the abstract category.

贺译（p241）：这个个体性还是自我实现着的精神的最贫乏的形态，因为它对它自己而言才是理性的抽象或自为存在与自在存在的直接统一体；因而它的本质仅只是抽象的范畴。

 

The object which the individuality experiences as its essence, has no content.

贺译（p242）：个体性当作它的本质而经验到的那种对象，再也没有内容。

(欲望一般要求一切，因而实际上要求的是空无。欲望一般必须下降为具体的欲望。宣布自己是世界的主人，等于什么也没宣布，只是提出了一条空乏的原则而已。)