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黑
格 尔 |
乔格·威廉·弗里德里希·黑格尔
(1770 - 1831)，德国 哲学家，出生于今天德国西南部符腾堡州首府斯图加特。18岁时，他进入图宾根大学（符腾堡州的一所新教神学院）学习，在那里，他与荷尔德林、谢林成为朋友，同时，为斯宾诺莎、康德、卢梭等人的著作和
法国大革命深深吸引。许多人认为，黑格尔的思想象征着了19世纪德国唯心主义哲学运动的顶峰，对后世哲学流派如存在主义和马克思的历史唯物主义都产生了深远的影响。更有甚者，由于黑格尔的政治思想兼具自由主义与保守主义两者之要义，因此，对于那些因看到自由主义在承认个人需求、体现人的基本价值方面的无能为力而觉得自由主义正面临挑战的人来说，他的哲学无疑是为自由主义提供了一条新的出路。
生平与著作：
黑格尔与史诗诗人荷尔德林和客观唯心论者谢林同一时期就读于图宾根神学院。在深入观察了法国大革命的整个演进过程后，三人合作致力于对康德及其后继者费希特的唯心主义哲学的批判。
黑格尔的第一部也是最重要的一部著作是精神现象学。在世时出版的作品还有哲学全书、逻辑学和权利的哲学。其他有关历史哲学、宗教哲学、美学和哲学史的著作则是在他去世后，根据他当年演讲时学生所做的笔记汇编而成。
黑格尔的著作以其覆盖面之深广而享有盛誉。他建立了一个庞大的体系来理解哲学的历史和我们身处的世界本身——在黑格尔，这个世界通常被看成是“一个历史的行进，其中每一个相续的运动都是为解决前一运动中的矛盾而出现的。”例如，他认为，法国大革命是人类有史以来第一次在西方社会中引入真正的自由。但正因为是绝对的初次，它也是绝对的激进的：在革命消灭了它的对立面后，革命所唤起的暴力高潮无法自我平抑，结局是无路可去的革命最终自食其果——得之不易的自由自毁于残暴的恐怖统治。然而，历史总是在对过失的自我学习中前行的：正是这种经验，也只能在有了这样的经验之后，一个由自由公民组成的既能行使理性政府的职责，又能实现自由、平等的革命理想的宪政政府才有可能得以出现。
In the introduction to The Philosophy of History
(translated by J. Sibree) Hegel says: "Philosophy
shows that the Idea advances to an infinite
antithesis; that, viz. between the Idea in its
free, universal form - in which it exists for
itself - and the contrasted form of abstract
introversion, reflection on itself, which is
formal existence-for-self, personality, formal
freedom, such as belongs to Spirit only."
So, breaking it down, there are two forms
of the universal idea and they are always and
infinitely the antithesis of each other. One
form is the general principle of it and the
other form is its specific application to the
actual events in history. He continues to say:
"The universal Idea exists thus as the
substantial totality of things on the one side,
and as the abstract essence of free volition
on the other side."
and: "This reflection of the mind on
itself is individual self-consciousness - the
polar opposite of the Idea in its general form,
and therefore existing in absolute Limitation.
This polar opposite is consequently limitation,
particularization, for the universal absolute
being; it is the side of its definite existence;
the sphere of its formal reality, the sphere
of the reverence paid to God. - To comprehend
the absolute connection of this antithesis,
is the profound task of metaphysics."
Therefore, Hegel is stating, albeit in difficult
turns of phrase, that metaphysics should be
concerned with grasping the mechanics of how
the thesis and antithesis are connected in each
individual case. To do so would involve comparing
examples of events of history with their archetypal
forms and trying to understand both the similarities
and the differences between them.
Aside from Hegel's dense and difficult style
his work is perplexing for modern audiences
because he had an organic and teleological view
of human society. This view is in direct opposition
to the conceptions of individual rights and
existentialism which most modern-day intellectuals
take for granted.
黑格尔的遗产：
Hegel's ultimate legacy will be debated for
a very long time. He has been a formative influence
on such a wide range of thinkers that one can
give him credit or assign him blame for almost
any position.
Historians have spoken of Hegel's influence
as represented by two opposing camps. The Right
Hegelians, the direct disciples of Hegel at
the Friedrich-Wilhelms-Universit?t (now known
as the Humboldt-Universit?t zu Berlin), advocated
evangelical orthodoxy and the political conservatism
of the post-Napoleon Restoration period.
The Left Hegelians, also known as the Young
Hegelians, interpreted Hegel in a revolutionary
sense, leading to an advocation of atheism in
religion and liberal democracy in politics.
Thinkers and writers traditionally associated
with the Young Hegelians include Bruno Bauer,
Arnold Ruge, David Friedrich Strauss, Ludwig
Feuerbach, Max Stirner, and most famously, the
younger Karl Marx and Friedrich Engels - all
of whom knew and were familiar with the writings
of each other. A group of the Young Hegelians
known as Die Freien ("The Free") gathered
frequently for debate in Hippel's Weinstube
(a winebar) in Friedrichsstrasse, in Berlin
in the 1830'es and 1840'es. In this environment,
some of the most influential thinking of the
last 150 years was nurtured - the radical critique
and fierce debates of the Young Hegelians inspired
and shaped influential ideas of atheism, humanism,
communism, anarchism and egoism.
Almost none of the so-called "Left Hegelians"
actually described themselves as followers of
Hegel, and several of them openly repudiated
or insulted the legacy of Hegel's philosophy.
Nevertheless, this historical category is often
deemed useful in contemporary academic philosophy.
The critiques of Hegel offered from the "Left
Hegelians" led the line of Hegel's thinking
into radically new directions - and form an
important part of the literature on and about
Hegel.
In contemporary accounts of Hegelianism —
to undergraduate classes, for example — Hegel's
dialectic often appears broken up for convenience
into three moments called "thesis"
(in the French historical example, the revolution),
"antithesis" (the terror which followed),
and "synthesis" (the constitutional
state of free citizens). Hegel did not use this
classification at all himself, though: it was
developed earlier by Fichte in his loosely analogous
account of the relation between the individual
subject and the world. Serious Hegel scholarship
does not recognize the usefulness of this triadic
classification for shedding light on Hegel's
thought. Although Hegel refers to "the
two elemental considerations: first, the idea
of freedom as the absolute and final aim; secondly,
the means for realising it, i.e. the subjective
side of knowledge and will, with its life, movement,
and activity" (thesis and antithesis) he
doesn't use "synthesis" but instead
speaks of the "Whole": "We then
recognised the State as the moral Whole and
the Reality of Freedom, and consequently as
the objective unity of these two elements."
Hegel used this system of dialectics to explain
the whole of the history of philosophy, science,
art, politics and religion, but many modern
critics point out that Hegel often seems to
gloss over the realities of history in order
to fit it into his dialectical mold. Karl Popper,
a critic of Hegel in The Open Society and Its
Enemies, suggests that the Hegel's system forms
a thinly veiled justification for the rule of
Frederick William III, and that Hegel's idea
of the ultimate goal of history is to reach
a state approximating that of 1830s Prussia.
This view of Hegel as an apologist of state
power and precursor of 20th century totalitarianism
was criticized thoroughly by Herbert Marcuse
in his Reason and Revolution: Hegel and the
Rise of Social Theory, on the grounds that Hegel
was not an apologist for any state or form of
authority simply because it existed: for Hegel
the state must always be rational. Arthur Schopenhauer
despised Hegel on account of the latter's historicism
(among other reasons), and decried Hegel's work
as obscurantist "pseudo-philosophy".
Many other newer philosophers who prefer to
follow the tradition of British Philosophy have
made similar statements.
In the 20th century, Hegel's philosophy underwent
a major renaissance. This was due partly to
the rediscovery and reevaluation of him as the
philosophical progenitor of Marxism by philosophically
oriented Marxists, partly through a resurgence
of the historical perspective that Hegel brought
to everything, and partly through increasing
recognition of the importance of his dialectical
method. The book that did the most to reintroduce
Hegel into the Marxist canon was perhaps Georg
Lukacs's History and Class Consciousness. This
sparked a renewed interest in Hegel reflected
in the work of Herbert Marcuse, Theodor Adorno,
Ernst Bloch, Alexandre Kojève and Gotthard Günther
among others. The Hegel renaissance also highlighted
the significance of Hegel's early works, i.e.
those published prior to the Phenomenology of
Spirit. More recently two prominent American
philosophers, John McDowell and Robert Brandom
(sometimes, half-seriously, referred to as the
Pittsburgh Hegelians), have exhibited a marked
Hegelian influence. U.S. neoconservative Francis
Fukuyama's controversial book The End of History
and the Last Man was heavily influenced by Hegel's
interpreter Alexandre Kojève.
黑格尔的名言：
∵ 我看见拿破仑，这个世界精神，在巡视全城。当我看见这样一个伟大人物时，真令我发生一种奇异的感觉。他骑在马背上，他在这里，集中在这一点上他要达到全世界、统治全世界。
∵ 我们可以断言，没有激情，任何伟大的事业都不能完成。
∵ 合理的就是现实的，现实的就是合理的。(Was vernünftig ist, das
ist Wirklich; und was wirklich ist, das ist
vernünftig.)
∵To make abstractions hold in reality is to
destroy reality.(Abstraktionen in der Wirklichkeit
geltend machen, hei?t Wirklichkeit zerst?ren.)
主要作品：
· 精神现象学 (Ph?nomenologie des Geistes 有时也译成精神哲学)
1806 (See battle of Jena)
· 逻辑学 (Wissenschaft der Logik) 1812-1816 (last
edition of the first part 1831)
· 哲学全书 (Enzyklopaedie der philosophischen Wissenschaften)
1817-1830
o 分三个主要部分：
§ 小逻辑
§ 自然哲学
§ 精神哲学
· 权利哲学的原理 (Grundlinien der Philosophie des Rechts)
1819
· 美学讲演录
· 历史哲学讲演录
· 哲学史讲演录
· 宗教哲学讲演录
二次文献：
· Frederick C. Beiser, The Cambridge Companion
to Hegel. New York: Cambridge University Press,
1993. ISBN 0521387116 (The Cambridge Companions
are always a good way to start learning about
a particular philosopher, and this Companion
is no exception.)
· R.G. Collingwood, The Idea of History. Oxford:
Oxford University Press, 1946. ISBN 0192853066
(includes a powerful statement of the case that
Hegel authorized an over-powering state, i.e.
that his philosophy is a dangerous opponent
of individual liberty).
· Laurence Dickey, Hegel: Religion, Economics,
and the Politics of Spirit, 1770-1807. Cambridge
and New York: Cambridge University Press, 1987.
ISBN 0-521-33035-1 (Provides a fascinating account
of how "Hegel became Hegel", using
the guiding hypothesis that Hegel "was
basically a theologian manqué".)
· Michael Forster Hegel and Skepticism. Harvard
University Press, 1989. ISBN 0674387074
· Michael Forster Hegel's Idea of a Phenomenology
of Spirit. University of Chicago Press, 1998.
ISBN 0226257428
· Justus Hartnack, An Introduction to Hegel's
Logic. Indianapolis: Hackett, 1998. ISBN 0-87220-424-3
· Herbert Marcuse, Reason and Revolution: Hegel
and the Rise of Social Theory. London, 1941
(An introduction to the philosophy of Hegel,
devoted to debunking the myth that Hegel's work
included in nuce the Fascist totalitarianism
of National Socialism; the negation of philosophy
through historical materialism)
· Kenneth R. Westphal, Hegel's Epistemology:
A Philosophical Introduction to the Phenomenology
of Spirit. Indianapolis: Hackett, 2003. ISBN
0-87220-645-9
· Terry P. Pinkard, "Hegel: a biography".
Cambridge : Cambridge University Press, 2000.
ISBN 0521496799 (Lucid biography by a leading
American Hegalian philosopher. It debunks popular
misconceptions about Hegel's thought.). |
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