本文選題：歷史哲學(xué) + 理性自由��； 參考：《吉林大學(xué)》2017年博士論文

【摘要】：理性自由是黑格爾歷史哲學(xué)的核心理念。長(zhǎng)期以來(lái),人們?cè)跇?gòu)成思想的維度上把理性自由理解為超驗(yàn)性的精神實(shí)體,認(rèn)為這一精神實(shí)體主宰著歷史進(jìn)程的演變規(guī)律,與此相關(guān),人們認(rèn)為黑格爾歷史哲學(xué)的主要任務(wù)是用高于經(jīng)驗(yàn)實(shí)證的哲學(xué)思辨來(lái)把握這一規(guī)律,因此黑格爾歷史哲學(xué)是以“歷史本身如何”為問(wèn)題的“思辨歷史哲學(xué)”;于此不同,我們?cè)诜此妓枷氲木S度上把理性自由理解為思想性的解釋原則,認(rèn)為這一解釋原則不是主宰歷史進(jìn)程的精神實(shí)體,而是人們把握歷史活動(dòng)的思想前提,與此相關(guān),我們認(rèn)為黑格爾歷史哲學(xué)的主要任務(wù)是在歷史學(xué)領(lǐng)域展開(kāi)“前提批判”,反思?xì)v史學(xué)家用以把握歷史活動(dòng)的解釋原則及其概念框架、澄清它們的基本含義、論證它們的合理性,因此黑格爾歷史哲學(xué)的主要問(wèn)題是“如何理解歷史”;在這一問(wèn)題的引導(dǎo)下,黑格爾以理性自由作為解釋原則理解歷史,將分散流變的歷史活動(dòng)融貫為有機(jī)統(tǒng)一的世界歷史,從而為人們判斷歷史事件的合理價(jià)值、思考?xì)v史學(xué)的研究方向提供了理論指導(dǎo)。為了證明黑格爾歷史哲學(xué)中的理性自由是反思思想維度上的解釋原則,而不是構(gòu)成思想維度上的精神實(shí)體,我們將分以下三個(gè)部分進(jìn)行論證。首先,我們來(lái)考察黑格爾的本體論,因?yàn)楹诟駹柕睦硇宰杂捎^與他的本體論本性相通。黑格爾的本體論是“邏輯學(xué)與形而上學(xué)的合流”,因此本體不是唯理論的超驗(yàn)實(shí)體,而是理性思維的概念系統(tǒng);這一概念系統(tǒng)不是構(gòu)成思想維度中的實(shí)在對(duì)象,而是現(xiàn)實(shí)世界的邏輯前提,它只在反思思想的維度中才能被我們所把握到;進(jìn)一步來(lái)說(shuō),概念系統(tǒng)不是一個(gè)僵化封閉的理念王國(guó),而是在自覺(jué)到概念范疇的歷史基礎(chǔ)之后,作為澄清概念內(nèi)容,理清范疇關(guān)系的思辨方法。依據(jù)這種思辨方法,黑格爾在批判康德哲學(xué)的基礎(chǔ)上提出了自己的理性自由。黑格爾不滿意康德哲學(xué)只能揭示自由的可能性,無(wú)法確證自由的現(xiàn)實(shí)性的結(jié)果,他認(rèn)為思辨理性能夠確證自由的現(xiàn)實(shí)性。如此一來(lái),黑格爾的理性自由就是思辨理性將僵化對(duì)立的概念范疇融貫為有機(jī)統(tǒng)一的概念系統(tǒng)的思維活動(dòng)。理性自由的實(shí)現(xiàn)就是概念系統(tǒng)的形成,它的目的是打破自然世界與精神世界的外在對(duì)立,將自然世界與精神世界統(tǒng)一在現(xiàn)實(shí)世界自身的“真無(wú)限”的運(yùn)動(dòng)過(guò)程之中,從而在概念上將現(xiàn)實(shí)世界呈現(xiàn)為圓融無(wú)二的理性整體。這樣一來(lái),理性自由不是構(gòu)成思想維度上的精神實(shí)體,而是反思思想的維度之上的解釋原則,它要在反思思想維度中呈現(xiàn)無(wú)限對(duì)象,而不在構(gòu)成思想維度中認(rèn)識(shí)有限對(duì)象。其次,我們?cè)诤诟駹柕臍v史哲學(xué)中對(duì)理性自由作為解釋原則進(jìn)行確證。黑格爾在歷史哲學(xué)中以“如何理解歷史”為基本問(wèn)題思考?xì)v史,思考的方向不是在構(gòu)成思想的維度中直面現(xiàn)實(shí)歷史,獨(dú)斷歷史活動(dòng)的必然規(guī)律及其最終目的,而是在反思思想的維度中面對(duì)普通歷史學(xué)的現(xiàn)有成果,思考如何將歷史上出現(xiàn)不同世界及其民族國(guó)家解釋為融貫統(tǒng)一的世界歷史,理性自由就是解決這一問(wèn)題的正確答案。因此,理性自由在黑格爾的歷史哲學(xué)中作為解釋原則而發(fā)揮作用。由此出發(fā),黑格爾一方面以自由意識(shí)的實(shí)現(xiàn)程度作為衡量尺度搭建理解歷史的概念框架,通過(guò)區(qū)分歷史活動(dòng)中精神性的“現(xiàn)實(shí)”與自然性的“存在”,確保了他的歷史哲學(xué)不會(huì)走向歷史相對(duì)主義;另一方面,通過(guò)與自然因果作比較,黑格爾承認(rèn)理性自由并不是唯一適用于理解歷史的解釋原則,但卻是唯一確保歷史不被過(guò)渡還原的解釋原則,換言之,我們只能通過(guò)理性自由及其概念框架才能將歷史作為精神對(duì)象呈現(xiàn)出來(lái),否則我們對(duì)歷史的理解就只能停留在理解自然對(duì)象的層次之中,無(wú)法理解歷史活動(dòng)的精神本性。如此一來(lái),理性自由的解釋原則是歷史學(xué)作為一門(mén)獨(dú)立學(xué)科的理論前提,它給予我們關(guān)注歷史的基本視域,缺少了它,歷史學(xué)乃至歷史活動(dòng)本身都將無(wú)法存在。最后,我們考察黑格爾依據(jù)理性自由的解釋原則展現(xiàn)世界歷史的運(yùn)作過(guò)程。如果說(shuō)“歷史呈現(xiàn)”從既成結(jié)果的角度確證了理性自由是解釋原則,從而使歷史真理成為可能,那么“具體運(yùn)作”就從具體成因的角度考察黑格爾如何通過(guò)理性自由將世界歷史展現(xiàn)出來(lái)、從而使歷史真理成為現(xiàn)實(shí)。為了展現(xiàn)世界歷史,黑格爾首先確立整體主義的基本方法,從而將歷史真理的真理形式規(guī)定為諸多命題共同構(gòu)成的命題系統(tǒng)。其次,在整體主義方法論的指導(dǎo)下,黑格爾將歷史認(rèn)識(shí)劃分為三個(gè)辯證統(tǒng)一的不同環(huán)節(jié):首先是歷史敘述對(duì)原初混沌歷史事實(shí)的抽象規(guī)定;然后是個(gè)別歷史敘述自身確定性的消解;最后是眾多歷史敘述有機(jī)統(tǒng)一所復(fù)歸的作為理性整體歷史事實(shí),三個(gè)環(huán)節(jié)分別對(duì)應(yīng)著黑格爾在《歷史哲學(xué)》開(kāi)篇部分的三種歷史學(xué),通過(guò)對(duì)三種歷史學(xué)分析與比較,黑格爾明確了“哲學(xué)的世界歷史”的運(yùn)作思路。最后,黑格爾依照“哲學(xué)的世界歷史”的運(yùn)作思路將理性自由拆分為一系列不同層面和不同程度的具體概念。從橫向上看,這些概念包括自由理念、個(gè)體激情和民族國(guó)家三個(gè)不同層面的運(yùn)作要素;從縱向上看,這些概念包括東方世界、古希臘羅馬世界和日耳曼世界三個(gè)不同程度的運(yùn)作階段;借助于這些概念,黑格爾完成了理性自由在歷史哲學(xué)中的運(yùn)作過(guò)程。以此為基礎(chǔ),我們?cè)诮Y(jié)語(yǔ)部分通過(guò)考察馬克思“人類解放”對(duì)黑格爾“理性自由”的揚(yáng)棄過(guò)程,思考理性自由作為解釋原則的優(yōu)點(diǎn)與不足,完成對(duì)它的整體評(píng)價(jià)。人類解放是馬克思哲學(xué)的核心理念,這一理念深受黑格爾理性自由的影響。我們認(rèn)為,與黑格爾的理性自由一樣,人類解放在馬克思的歷史理論中是思想性的解釋原則,而不是實(shí)在性的本質(zhì)規(guī)律;換言之,只有以人類解放作為歷史活動(dòng)的解釋原則,馬克思才能將歷史活動(dòng)作為解放歷程而展現(xiàn)出來(lái),否則歷史就與人的解放毫無(wú)關(guān)系;如此一來(lái),我們認(rèn)為馬克思?xì)v史理論的核心問(wèn)題也是“如何理解歷史”,而不是“歷史本身如何”。與此同時(shí),我們認(rèn)為馬克思的人類解放與黑格爾的理性自由又存在著根本不同:黑格爾理性自由的核心內(nèi)容是“在其對(duì)象中回到自身而已”,它的根本旨趣是尋求融合與統(tǒng)一,這是一種已然實(shí)現(xiàn)、尚未自覺(jué)的自由,哲學(xué)要通過(guò)思辨思維對(duì)它充分自覺(jué),以便與分裂的現(xiàn)實(shí)達(dá)到“和解”,因此理性自由是“在對(duì)現(xiàn)存事物的否定的同時(shí)包含肯定理解”的古典自由觀;馬克思人類解放的核心內(nèi)容是“實(shí)現(xiàn)人類解放的共產(chǎn)主義是一個(gè)‘否定性’的過(guò)程,一個(gè)‘消滅現(xiàn)存狀況’、‘實(shí)際地反對(duì)和改變事物的現(xiàn)狀’的過(guò)程,馬克思把自由理解為人類解放現(xiàn)實(shí)歷程,‘消滅現(xiàn)存狀況的現(xiàn)實(shí)的運(yùn)動(dòng)’、‘實(shí)際地反對(duì)和改變事物的現(xiàn)狀’的共產(chǎn)主義運(yùn)動(dòng)�！�(1)它的根本旨趣不是在思想層面化解矛盾、和解現(xiàn)實(shí),而是直面現(xiàn)實(shí)矛盾本身,進(jìn)而是打破束縛、改變現(xiàn)實(shí)的否定過(guò)程,這是一種已然可能、尚未實(shí)現(xiàn)的自由,因此是“在對(duì)現(xiàn)存事物的肯定的同時(shí)包含否定理解”的現(xiàn)代自由觀。由此出發(fā),馬克思通過(guò)“感性的人的活動(dòng)”改變現(xiàn)實(shí)世界的分裂與矛盾,將人類解放最終落實(shí)到對(duì)物質(zhì)生活生產(chǎn)方式的變革之中,從而使人不僅在思想上,更是在現(xiàn)實(shí)中獲得個(gè)性自由。
[Abstract]:Rational freedom is the core concept of Hagel's historical philosophy. For a long time, people understand the rational freedom as a transcendental spiritual entity on the dimension of thought. It is believed that this spiritual entity is dominated by the evolution law of the historical process. It is believed that the main task of Hagel's calendar Shi Zhexue is to use the philosophy above the empirical evidence. Learning to grasp this rule, Hagel's historical philosophy is a "speculative philosophy of history" on the issue of "history itself". In this difference, we understand the rational freedom as an ideological interpretation principle in the dimension of thinking, and think that this interpretation principle is not a spiritual entity that dominates the process of history, but is the person who holds it. To grasp the ideological premise of historical activities, we believe that the main task of Hagel's historical philosophy is to launch a "precondition criticism" in the field of history, to reflect on the interpretation principles and conceptual frameworks of historians to grasp historical activities, to clarify their basic meanings and to prove their rationality, so Hagel's historical philosophy The main problem is "how to understand history". Under the guidance of this problem, Hagel understands history with rational and free interpretation principle, and integrates the historical activities of dispersing and rheology into an organic unified world history, thus providing theoretical guidance for people to judge the rational value of historical events and to think about the direction of history research. It is proved that the rational freedom in Hagel's historical philosophy is the interpretation principle of reflection on the dimension of thought, but not the spiritual entity in the ideological dimension. We will demonstrate the following three parts. First, we examine Hagel's ontology, because Hagel's rational self from view is interlinked with his ontological nature. Hagel's book Body theory is the combination of logic and metaphysics, so the noumenon is not a theoretical transcendental entity, but a conceptual system of rational thinking; this concept system is not a real object in the ideological dimension but a logical premise of the real world. It can only be grasped in the dimension of reflection; further, The concept system is not a rigid and closed realm of ideas, but a speculative method of clarifying the category relationship after being conscious of the historical basis of the concept category. According to this speculative method, Hagel puts forward his own rational freedom on the basis of criticizing Kant's philosophy. Hagel is not satisfied with Kant's Philosophy. The possibility of freedom can not confirm the result of the reality of freedom. He thinks that the speculative reason can confirm the reality of freedom. In this way, Hagel's rational freedom is the thinking activity of speculative reason integrating the conceptual category of the rigid and opposite concept into the concept system of organic unity. The purpose of it is to break the external opposition between the natural world and the spiritual world, and to unify the natural world and the spiritual world in the real world's "real infinite" movement, thus presenting the real world as a rational whole with no two. In this way, rational freedom is not the spiritual reality in the ideological dimension. It is the principle of interpretation on the dimension of thinking, which is to present infinite objects in the dimension of reflection and not to recognize the limited object in the ideological dimension. Secondly, we confirm the principle of rational freedom as the principle of interpretation in Hagel's historical philosophy. Hagel is in the philosophy of history how to understand history. The basic problem is to think about history. The direction of thinking is not to face the real history directly in the dimension of the thought, the inevitable rule of the historical activity and its ultimate purpose, but to reflect on the existing achievements of the common history in the dimension of thinking, and to think about how to explain the emergence of the history, not the world and its national countries, to be integrated and unified. In the world history, rational freedom is the correct answer to this problem. Therefore, rational freedom plays a role as the interpretation principle in Hagel's historical philosophy. From this, Hagel, on the one hand, constructs the conceptual framework of understanding history with the realization degree of free consciousness as a measure, by distinguishing the spirit from the historical activities. The "reality" and the "existence" of nature ensure that his historical philosophy will not go to historical relativism; on the other hand, by comparing with natural cause and effect, Hagel admits that rational freedom is not the only principle of interpretation for understanding history, but it is the only principle to ensure that history is not redox. In other words, I We can only show history as a spiritual object through rational freedom and its conceptual framework, otherwise our understanding of history can only stay in the understanding of the level of natural objects, and can not understand the spiritual nature of historical activities. In this way, the principle of rational freedom is the theory of history as an independent subject. Precondition, it gives us the basic horizon of history, without it, history and even historical activity itself will not exist. Finally, we examine Hagel's operation process of world history according to the principle of rational freedom. In order to make the historical truth possible, then "concrete operation" examines how Hagel shows the world history through rational freedom from the point of view of specific causes, thus making the historical truth a reality. In order to show the world history, Hagel first established the basic method of holism and thus the truth form of historical truth. Secondly, under the guidance of the methodology of holism, Hagel divides historical knowledge into three different links of dialectical unity: the first is the abstract provision of historical narration to the historical facts of the original chaos, and then a few historical narration of the resolution of its own certainty; finally, many historical narrations. As a whole historical fact of rational unity, the three links correspond to the three historical histories of Hagel in the opening part of the philosophy of history. Through the analysis and comparison of three kinds of history, Hagel clarifies the operation of "the world history of philosophy". Finally, Hagel is in accordance with "the world history of philosophy". The concept of rational freedom is divided into a series of different levels and different levels of specific concepts. Horizontally, these concepts include the concept of freedom, the individual passion and the operating elements of three different levels of national state; from the vertical, these concepts include three different degrees in the eastern world, the Rome world of ancient Greece and the Germanic world. With the help of these concepts, Hagel completed the operation process of rational freedom in the philosophy of history. On the basis of this, we examine the process of Marx's "human liberation" on Hagel's "rational freedom", and consider the advantages and disadvantages of the rational freedom as the principle of interpretation, and complete the whole of it. Human liberation is the core concept of Marx's philosophy, which is deeply influenced by Hagel's rational freedom. We believe that, like Hagel's rational freedom, human liberation is the ideological principle of interpretation in Marx's historical theory, not the real law of reality; in other words, it is only the history of human liberation as history. The principle of interpretation of activity can Marx show historical activities as liberation, otherwise history has nothing to do with human liberation. In this way, we think that the core issue of Marx's historical theory is "how to understand history", not "history itself". At the same time, we think of Marx's human beings. There is a fundamental difference between emancipation and Hagel's rational freedom: the core content of Hagel's rational freedom is to "return to itself in its object". Its fundamental purport is to seek integration and unity, which is a kind of already realized, unconsciously free, and philosophy is fully conscious of it through thinking and thinking, so as to be divided with the reality of split. The core content of Marx's human liberation is "the communism of realizing the liberation of human being is a" negative "process, a 'eliminate the existing state', 'actually oppose and change the occurrence of things. In the process of "form", Marx understood freedom as the reality of human liberation, "the actual movement to eliminate the present situation" and the Communist movement of "actually oppose and change the situation of things." (1) its fundamental purport is not to resolve contradictions in the ideological level, to conciliate reality, but to face the reality itself, and then to break the beam. It is a possible and unrealized freedom to change the process of negation of reality. Therefore, it is a modern freedom view of "affirming existing things at the same time containing negative understanding". From this, Marx changes the split and contradiction of the real world through "the activity of perceptual human", and finally implements the human liberation to the matter of matter. In the transformation of life and production mode, people not only gain freedom of thought, but also in reality.

【學(xué)位授予單位】：吉林大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2017
【分類號(hào)】：B516.35

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10 許斗斗;黑格爾的“世界歷史”及其價(jià)值趨向評(píng)析[J];福州大學(xué)學(xué)報(bào)(哲學(xué)社會(huì)科學(xué)版);2001年03期

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5 徐衛(wèi)紅;;黑格爾國(guó)家神話中的教育[A];紀(jì)念《教育史研究》創(chuàng)刊二十周年論文集（16）——外國(guó)教育思想史與人物研究[C];2009年

6 黃小洲;;論黑格爾的自由譜系學(xué)[A];“西方政治哲學(xué)”全國(guó)學(xué)術(shù)研討會(huì)論文匯編[C];2011年

7 王福生;;從思辨到革命——馬克思對(duì)黑格爾辯證法的顛倒[A];第五屆馬克思哲學(xué)論壇中國(guó)化的馬克思主義哲學(xué)形態(tài)研究會(huì)議論文集（下）[C];2005年

8 李鵬程;;論黑格爾宗教哲學(xué)的形而上學(xué)建構(gòu)[A];全國(guó)“形而上學(xué)與反形而上學(xué)”學(xué)術(shù)研討會(huì)論文集[C];2002年

9 楊善解;;論西方傳統(tǒng)哲學(xué)的本質(zhì)及其演變——兼論馬克思對(duì)黑格爾辯證法的批判[A];全國(guó)外國(guó)哲學(xué)學(xué)術(shù)研討會(huì)——紀(jì)念“蕪湖會(huì)議”暨“兩學(xué)會(huì)”成立30周年論文集[C];2008年

10 陳涯倩;;試論共同體的宗教本質(zhì)[A];第二屆中國(guó)南北哲學(xué)論壇暨“哲學(xué)的當(dāng)代意義”學(xué)術(shù)研討會(huì)論文集[C];2005年

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2 嚴(yán)兆軍;黑格爾的現(xiàn)代形象[N];文學(xué)報(bào);2002年

3 復(fù)旦大學(xué)當(dāng)代國(guó)外馬克思主義研究中心 俞吾金;“黑格爾的辯證法”≠“黑格爾的方法論”[N];中國(guó)社會(huì)科學(xué)報(bào);2010年

4 華東師范大學(xué)歷史系教授 許紀(jì)霖　本報(bào)記者 陳菁霞 整理;“中國(guó)時(shí)刻”背后的黑格爾式命題[N];中華讀書(shū)報(bào);2013年

5 美國(guó)南伊利諾伊大學(xué)哲學(xué)系 孫寧;從黑格爾式的外衣中解放出來(lái)[N];中國(guó)社會(huì)科學(xué)報(bào);2013年

6 南開(kāi)大學(xué)哲學(xué)院 齊艷紅;黑格爾的思辨哲學(xué)與歷史主義方法[N];中國(guó)社會(huì)科學(xué)報(bào);2013年

7 張世英（北京大學(xué)教授）;勾畫(huà)黑格爾的現(xiàn)代性形象[N];中國(guó)圖書(shū)商報(bào);2003年

8 于濤 赫爾辛基大學(xué)哲學(xué)系、南開(kāi)大學(xué)哲學(xué)學(xué)院;宗教不應(yīng)成為國(guó)家的統(tǒng)治者[N];中國(guó)社會(huì)科學(xué)報(bào);2010年

9 朱志榮;黑格爾美學(xué)研究的典范[N];中華讀書(shū)報(bào);2013年

10 華東師范大學(xué)哲學(xué)系 鄭憶石;黑格爾哲學(xué)之光折射近代俄羅斯哲學(xué)[N];中國(guó)社會(huì)科學(xué)報(bào);2013年

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2 魏月;理性自由：論黑格爾歷史哲學(xué)的解釋原則[D];吉林大學(xué);2017年

3 曲達(dá);政治經(jīng)濟(jì)學(xué)批判[D];吉林大學(xué);2017年

4 莊振華;黑格爾的歷史觀[D];復(fù)旦大學(xué);2010年

5 李瑩;黑格爾的個(gè)體性理論研究[D];吉林大學(xué);2011年

6 王福生;從思辨到革命——馬克思對(duì)黑格爾辯證法的顛倒[D];吉林大學(xué);2004年

7 丁三東;論黑格爾的自由譜系[D];武漢大學(xué);2005年

8 徐曉庚;黑格爾關(guān)于造型藝術(shù)一般問(wèn)題的考察[D];中央美術(shù)學(xué)院;2006年

9 章忠民;黑格爾的當(dāng)代意義[D];復(fù)旦大學(xué);2002年

10 朱長(zhǎng)兵;黑格爾真理觀研究[D];吉林大學(xué);2012年

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3 張澤天;馬克思對(duì)黑格爾辯證法的批判與超越[D];西北師范大學(xué);2011年

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