理性自由：论黑格尔历史哲学的解释原则

发布时间：2018-05-06 06:00

本文选题：历史哲学 + 理性自由　；参考：《吉林大学》2017年博士论文

【摘要】：理性自由是黑格尔历史哲学的核心理念。长期以来,人们在构成思想的维度上把理性自由理解为超验性的精神实体,认为这一精神实体主宰着历史进程的演变规律,与此相关,人们认为黑格尔历史哲学的主要任务是用高于经验实证的哲学思辨来把握这一规律,因此黑格尔历史哲学是以“历史本身如何”为问题的“思辨历史哲学”;于此不同,我们在反思思想的维度上把理性自由理解为思想性的解释原则,认为这一解释原则不是主宰历史进程的精神实体,而是人们把握历史活动的思想前提,与此相关,我们认为黑格尔历史哲学的主要任务是在历史学领域展开“前提批判”,反思历史学家用以把握历史活动的解释原则及其概念框架、澄清它们的基本含义、论证它们的合理性,因此黑格尔历史哲学的主要问题是“如何理解历史”;在这一问题的引导下,黑格尔以理性自由作为解释原则理解历史,将分散流变的历史活动融贯为有机统一的世界历史,从而为人们判断历史事件的合理价值、思考历史学的研究方向提供了理论指导。为了证明黑格尔历史哲学中的理性自由是反思思想维度上的解释原则,而不是构成思想维度上的精神实体,我们将分以下三个部分进行论证。首先,我们来考察黑格尔的本体论,因为黑格尔的理性自由观与他的本体论本性相通。黑格尔的本体论是“逻辑学与形而上学的合流”,因此本体不是唯理论的超验实体,而是理性思维的概念系统;这一概念系统不是构成思想维度中的实在对象,而是现实世界的逻辑前提,它只在反思思想的维度中才能被我们所把握到;进一步来说,概念系统不是一个僵化封闭的理念王国,而是在自觉到概念范畴的历史基础之后,作为澄清概念内容,理清范畴关系的思辨方法。依据这种思辨方法,黑格尔在批判康德哲学的基础上提出了自己的理性自由。黑格尔不满意康德哲学只能揭示自由的可能性,无法确证自由的现实性的结果,他认为思辨理性能够确证自由的现实性。如此一来,黑格尔的理性自由就是思辨理性将僵化对立的概念范畴融贯为有机统一的概念系统的思维活动。理性自由的实现就是概念系统的形成,它的目的是打破自然世界与精神世界的外在对立,将自然世界与精神世界统一在现实世界自身的“真无限”的运动过程之中,从而在概念上将现实世界呈现为圆融无二的理性整体。这样一来,理性自由不是构成思想维度上的精神实体,而是反思思想的维度之上的解释原则,它要在反思思想维度中呈现无限对象,而不在构成思想维度中认识有限对象。其次,我们在黑格尔的历史哲学中对理性自由作为解释原则进行确证。黑格尔在历史哲学中以“如何理解历史”为基本问题思考历史,思考的方向不是在构成思想的维度中直面现实历史,独断历史活动的必然规律及其最终目的,而是在反思思想的维度中面对普通历史学的现有成果,思考如何将历史上出现不同世界及其民族国家解释为融贯统一的世界历史,理性自由就是解决这一问题的正确答案。因此,理性自由在黑格尔的历史哲学中作为解释原则而发挥作用。由此出发,黑格尔一方面以自由意识的实现程度作为衡量尺度搭建理解历史的概念框架,通过区分历史活动中精神性的“现实”与自然性的“存在”,确保了他的历史哲学不会走向历史相对主义;另一方面,通过与自然因果作比较,黑格尔承认理性自由并不是唯一适用于理解历史的解释原则,但却是唯一确保历史不被过渡还原的解释原则,换言之,我们只能通过理性自由及其概念框架才能将历史作为精神对象呈现出来,否则我们对历史的理解就只能停留在理解自然对象的层次之中,无法理解历史活动的精神本性。如此一来,理性自由的解释原则是历史学作为一门独立学科的理论前提,它给予我们关注历史的基本视域,缺少了它,历史学乃至历史活动本身都将无法存在。最后,我们考察黑格尔依据理性自由的解释原则展现世界历史的运作过程。如果说“历史呈现”从既成结果的角度确证了理性自由是解释原则,从而使历史真理成为可能,那么“具体运作”就从具体成因的角度考察黑格尔如何通过理性自由将世界历史展现出来、从而使历史真理成为现实。为了展现世界历史,黑格尔首先确立整体主义的基本方法,从而将历史真理的真理形式规定为诸多命题共同构成的命题系统。其次,在整体主义方法论的指导下,黑格尔将历史认识划分为三个辩证统一的不同环节:首先是历史叙述对原初混沌历史事实的抽象规定;然后是个别历史叙述自身确定性的消解;最后是众多历史叙述有机统一所复归的作为理性整体历史事实,三个环节分别对应着黑格尔在《历史哲学》开篇部分的三种历史学,通过对三种历史学分析与比较,黑格尔明确了“哲学的世界历史”的运作思路。最后,黑格尔依照“哲学的世界历史”的运作思路将理性自由拆分为一系列不同层面和不同程度的具体概念。从横向上看,这些概念包括自由理念、个体激情和民族国家三个不同层面的运作要素;从纵向上看,这些概念包括东方世界、古希腊罗马世界和日耳曼世界三个不同程度的运作阶段;借助于这些概念,黑格尔完成了理性自由在历史哲学中的运作过程。以此为基础,我们在结语部分通过考察马克思“人类解放”对黑格尔“理性自由”的扬弃过程,思考理性自由作为解释原则的优点与不足,完成对它的整体评价。人类解放是马克思哲学的核心理念,这一理念深受黑格尔理性自由的影响。我们认为,与黑格尔的理性自由一样,人类解放在马克思的历史理论中是思想性的解释原则,而不是实在性的本质规律;换言之,只有以人类解放作为历史活动的解释原则,马克思才能将历史活动作为解放历程而展现出来,否则历史就与人的解放毫无关系;如此一来,我们认为马克思历史理论的核心问题也是“如何理解历史”,而不是“历史本身如何”。与此同时,我们认为马克思的人类解放与黑格尔的理性自由又存在着根本不同:黑格尔理性自由的核心内容是“在其对象中回到自身而已”,它的根本旨趣是寻求融合与统一,这是一种已然实现、尚未自觉的自由,哲学要通过思辨思维对它充分自觉,以便与分裂的现实达到“和解”,因此理性自由是“在对现存事物的否定的同时包含肯定理解”的古典自由观;马克思人类解放的核心内容是“实现人类解放的共产主义是一个‘否定性’的过程,一个‘消灭现存状况’、‘实际地反对和改变事物的现状’的过程,马克思把自由理解为人类解放现实历程,‘消灭现存状况的现实的运动’、‘实际地反对和改变事物的现状’的共产主义运动。”(1)它的根本旨趣不是在思想层面化解矛盾、和解现实,而是直面现实矛盾本身,进而是打破束缚、改变现实的否定过程,这是一种已然可能、尚未实现的自由,因此是“在对现存事物的肯定的同时包含否定理解”的现代自由观。由此出发,马克思通过“感性的人的活动”改变现实世界的分裂与矛盾,将人类解放最终落实到对物质生活生产方式的变革之中,从而使人不仅在思想上,更是在现实中获得个性自由。
[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.

【学位授予单位】：吉林大学
【学位级别】：博士
【学位授予年份】：2017
【分类号】：B516.35

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