Chapter 1 Hegel’s times and life
黑格爾的時代
Hegel’s times
? ? 1770年，格奧爾格·威廉·弗里德里?！ず诟駹柍錾谒箞D加特。Georg Wilhelm Friedrich Hegel was born in Stuttgart in 1770. 他的父親是符騰堡公國宮廷中一個官職不大的文職人員，其他親戚則是教師或路德會牧師。His father was a minor civil servant at the court of the Duchy of Württemberg. Other relatives were teachers or Lutheran ministers. 關(guān)于黑格爾的生平，沒有什么異乎尋常的事情可講，但他所處的時代在政治、文化和哲學(xué)上都很重要。There is nothing particularly extraordinary to relate about his life, but the times in which he lived were momentous, politically, culturally, and philosophically.
? ? 1789年攻占巴士底獄的消息傳遍了歐洲。In 1789 news of the fall of the Bastille reverberated around Europe. 此時華茲華斯寫道：It is of this moment that Wordsworth wrote:
? ? 活到黎明已是至幸，
? ? 再得青春何負此生！
Bliss was it in that dawn to be alive,
But to be young was very heaven!
? ? 此時黑格爾年近19歲。Hegel was just short of his nineteenth birthday. 后來他也稱法國大革命是“燦爛的黎明”，并說“一切思想者都分享了這個時代的歡欣”。He too was later to call the French Revolution a ‘glorious dawn’ and to add: ‘All thinking beings shared in the jubilation of this epoch.’ 春天的一個周日清晨，滿懷這種歡欣的黑格爾曾和幾位同學(xué)到郊外種下一棵自由樹，象征著大革命播下的希望種子。Sharing in it himself one Sunday morning in spring, he went out with some fellow students to plant a liberty tree, a symbol of the hopes sown by the Revolution.
? ? 黑格爾21歲時，法國大革命戰(zhàn)爭已經(jīng)開始，不久革命軍便侵入了德國。By the time Hegel was twenty-one, the Revolutionary Wars had begun, and Germany was soon to be invaded by the revolutionary armies. 今天我們所說的德國，當時由300多個國家、公國和自由城市組成，作為奧地利皇帝弗朗西斯一世統(tǒng)治之下的神圣羅馬帝國松散地聯(lián)合在一起。The area we now know as Germany then consisted of more than 300 states, duchies, and free cities, loosely linked together as the Holy Roman Empire under the leadership of Francis I of Austria. 拿破侖在烏爾姆和奧斯特利茨大敗奧地利人，1806年又在耶拿的戰(zhàn)斗中摧毀了第二強大的德意志國家普魯士的軍隊，一舉終結(jié)了這個千年帝國。Napoleon put an end to this thousand-year-old empire when he trounced the Austrians at Ulm and Austerlitz, and then in 1806 crushed the armies of the next most powerful German state, Prussia, at the battle of Jena. 黑格爾當時生活在耶拿。Hegel was living in Jena at the time. 也許有人以為他始終同情戰(zhàn)敗的德意志國家，但他在耶拿被法國人占領(lǐng)后第二天寫的一封信卻只表露了對拿破侖的崇敬之情：One might have expected his sympathies to have been with the defeated German state, but a letter he wrote the day after Jena was occupied by the French shows only admiration for Napoleon: “我看到皇帝——這個世界靈魂——騎馬穿城而過，去檢閱軍隊?！甌he Emperor – this world soul – I saw riding through the city to review his troops;看到這樣一個人在這里集中成一點，坐在馬背上，走向世界并且統(tǒng)治它，這的確是一種奇妙的感受?！?it is indeed a wonderful feeling to see such an individual who, here concentrated into a single point, sitting on a horse, reaches out over the world and dominates it.’
? ? 在拿破侖統(tǒng)治歐洲的整個時期，黑格爾始終保持著這種崇敬之情。This admiration remained throughout the period in which Napoleon ruled over Europe; 而當拿破侖1814年戰(zhàn)敗時，黑格爾稱之為一個悲劇，是平庸毀滅偉大天才的奇觀。and when in 1814 Napoleon was defeated, Hegel referred to this as a tragic thing, the spectacle of an immense genius destroyed by mediocrity.
? ? 1806到1814年的法國統(tǒng)治時期，德國發(fā)生了重大變革。The period of French power, between 1806 and 1814, was a period of reform in Germany. 在普魯士，自由黨人馮·施泰因被任命為國王首席顧問。上任后，他立即廢除了農(nóng)奴制，并重新組建政府。In Prussia, von Stein, a liberal, was appointed chief adviser to the king, and immediately abolished serfdom and reorganized the system of government. 其繼任者馮·哈登貝格則承諾在普魯士建立代議制政體。He was followed by von Hardenberg, who promised to give Prussia a representative constitution; 但拿破侖戰(zhàn)敗后，這些希望都破滅了。but after Napoleon’s defeat these hopes were dashed. 普魯士國王弗雷德里克·威廉三世對改革失去了興趣。拖延數(shù)年之后，他于1823年建立了僅僅是臨時性的“等級”（estates），這些等級只能提一些建議，而且完全受地主統(tǒng)治。The Prussian king, Frederick William III, lost interest in reform and in 1823, after years of delay, set up only provisional ‘estates’ which could do no more than advise, and in any case were completely dominated by landowners. 不僅如此，1819年在卡爾斯巴德的一次會議上，所有德意志國家還一致同意審查報紙和期刊，并對宣揚革命思想的人采取鎮(zhèn)壓措施。Moreover in 1819, at a meeting at Carlsbad, all the German states agreed to censor newspapers and periodicals and to adopt repressive measures against those who advocated revolutionary ideas.
? ? 從文化角度來說，黑格爾生活在德國文學(xué)的黃金時代。From a cultural point of view, Hegel lived in the golden age of German literature. 他比歌德小20歲，比席勒小10歲，但這并不妨礙他欣賞他們的所有成熟作品。Twenty years younger than Goethe and ten years younger than Schiller, he was nevertheless old enough to appreciate all of their mature works as they appeared. 他是詩人荷爾德林的密友，與諾瓦利斯、赫爾德、施萊爾馬赫、施萊格爾兄弟等德國浪漫主義運動的領(lǐng)導(dǎo)者也是同時代人。He was a close friend of the poet H?lderlin, and a contemporary of the leaders of the German Romantic movement, including Novalis, Herder, Schleiermacher, and the Schlegel brothers. 歌德和席勒對黑格爾產(chǎn)生了重大影響，黑格爾顯然認同浪漫主義運動的一些想法，盡管他拒絕接受浪漫主義者的大部分主張。Goethe and Schiller were major influences on Hegel, and he was obviously taken with some of the Romantic movement’s ideas, though he rejected most of what the Romantics stood for.
? ? 不過，對黑格爾的發(fā)展影響最大的是當時德國哲學(xué)的狀況。Most significant of all for Hegel’s development was the state of German philosophy in the period in which he worked. 為了理解黑格爾本人思想的背景，我們需要從康德開始講起，并簡要概述康德之后的發(fā)展。To appreciate the background to Hegel’s own thought, we need to begin this story with Kant, and briefly sketch what happened thereafter.
? ? 1781年，伊曼努爾·康德出版了《純粹理性批判》。Immanuel Kant published the Critique of Pure Reason in 1781. 如今，這部著作被譽為古往今來最偉大的哲學(xué)著作之一。This is now regarded as one of the greatest philosophical works of all time. 康德想要確定我們的理性或理智在知識道路上能夠獲得或不能獲得哪些東西。Kant set out to establish what our reason or intellect can or cannot achieve in the way of knowledge. 他的結(jié)論是，我們的心靈并不只是被動地接受從眼睛、耳朵和其他感官得來的信息。He concluded that our mind is no merely passive receiver of information obtained by our eyes, ears, and other senses. 知識之所以可能，是因為我們的心靈在主動起作用，它對我們的經(jīng)驗進行組織和系統(tǒng)化。Knowledge is only possible because our mind plays an active role, organizing and systematizing what we experience. 我們是在空間、時間和實體的框架內(nèi)認識世界的；We know the world within a framework of space, time, and substance; 但空間、時間和實體并非獨立于我們而存在“在那里”的客觀實在，but space, time, and substance are not objective realities that exist ‘out there’, independently of us. 而是我們的直觀或理性的創(chuàng)造物，沒有直觀或理性，我們就無法理解世界。They are creations of our intuition or reason without which we could not comprehend the world. 那么，我們也許自然會問，獨立于我們把握世界的框架的世界到底是什么樣子呢？What, then, one might naturally ask, is the world really like, independently of the framework within which we grasp it? 康德說，這個問題永遠也得不到回答。This question, Kant says, can never be answered. 獨立的實在——康德稱之為“自在之物”的世界——永遠超出了我們的認識。Independent reality – Kant called it the world of the ‘thing-in-itself’ – is for ever beyond our knowledge.
? ? 康德生前，使其享有盛譽的不僅有《純粹理性批判》，During Kant’s lifetime it was not simply the Critique of Pure Reason that built his towering reputation. 還有其他兩部批判，即關(guān)于倫理學(xué)的《實踐理性批判》和有很大篇幅關(guān)于美學(xué)的《判斷力批判》。There were also two other critiques, the Critique of Practical Reason, on ethics, and the Critique of Judgement, a large part of which is on aesthetics. 在《實踐理性批判》中，康德認為人是一種能夠遵守理性道德律的存在，但源于我們身體本性的非理性欲望容易使人發(fā)生動搖。In the former, Kant pictured man as a being capable of following a rational moral law, but also liable to be swayed from it by the non-rational desires which have their origin in our physical nature. 于是，道德行為總要經(jīng)歷一番掙扎。To act morally is thus always a struggle. 要想取得勝利，就要壓抑除了對道德律的崇敬之情以外的其他所有欲望，道德律引導(dǎo)我們自愿履行自己的義務(wù)。Victory is to be won by the suppression of all desires except the feeling of reverence for the moral law, which leads us to do our duty for its own sake. 與這種認為道德僅僅基于人性理性方面的看法相反，在《判斷力批判》中，康德認為審美欣賞包含著我們理解力和想象力的和諧統(tǒng)一。In contrast to this view of morality as based only on the reasoning aspects of human nature, in the Critique of Judgement Kant pictured aesthetic appreciation as involving a harmonious union of our understanding and our imagination.
? ? 在《純粹理性批判》結(jié)尾，康德表達了一個愿望：沿著他所開辟的批判哲學(xué)之路，或許可以“在本世紀結(jié)束之前”取得多個世紀以來一直沒能取得的成就，亦即“使人類理性在其求知欲任何時候都致力于從事但迄今一無所成的事情上得到完全的滿足”。In the closing words of the Critique of Pure Reason, Kant expressed the hope that by following the path of critical philosophy that he had trodden, it might be possible ‘before the present century runs out’ to attain what many centuries before had been unable to achieve, namely ‘to give human reason complete satisfaction about that which has always engaged its curiosity, but so far in vain’. 康德的成就是如此驚人，以至于在一段時間里，無論是康德還是他的讀者似乎都認為，只需填補少量細節(jié)，全部哲學(xué)就將大功告成。So impressive was Kant’s achievement that for a time it did indeed seem, not just to Kant but also to his readers, as if there were only a few more details to be filled in, and then all philosophy would be complete. 然而，對康德的不滿漸漸開始顯現(xiàn)。Gradually, however, dissatisfaction with Kant began to be expressed.
? ? 這種不滿的第一個來源是康德對“自在之物”的看法。The first source of dissatisfaction was Kant’s view of the ‘thing-in-itself’. 某種東西應(yīng)當存在，但又完全不可知，這似乎是對人類理性能力的一種無法令人滿意的限制。That something should exist and yet be completely unknowable seemed an unsatisfactory limitation on the powers of human reason. 康德說我們不可能認識自在之物，但又宣稱知道它存在，而且是一個“物”，這難道不是自相矛盾嗎？And was not Kant contradicting himself when he said that we could know nothing of it, and yet claimed to know that it exists and is a ‘thing’? 大膽否認自在之物存在的是約翰·費希特。他斷言，這樣做要比康德本人更忠實于康德哲學(xué)。It was Johann Fichte who took the bold step of denying the existence of the thing-in-itself, thus being more true to Kant’s philosophy, he asserted, than Kant was himself. 費希特認為，應(yīng)把整個世界看成由我們能動的心靈所構(gòu)成的某種東西。The whole world, in Fichte’s view, was to be seen as something constituted by our active minds. 心靈不能認識的東西就不存在。What mind cannot know does not exist.不滿的第二個來源是康德的道德哲學(xué)所蘊含的人性分裂。The second source of dissatisfaction was the division of human nature implied by Kant’s moral philosophy. 在這方面，席勒在其《美育書簡》中首先發(fā)難。Here it was Schiller who began the attack, in his Lectures on the Aesthetic Education of Man. 他同樣認為自己是在用康德來改進康德，因為他從《判斷力批判》中借用了作為理解力與想象力之統(tǒng)一的審美判斷模型。He too saw himself as using Kant to improve upon Kant, for he borrowed from the Critique of Judgement the model of aesthetic judgement as a unity of understanding and imagination. 席勒說，我們生命的一切無疑都應(yīng)是同樣和諧的。Surely, said Schiller, all our life should be similarly harmonious. 把人性描繪成理性與情感的永恒分裂，把我們的道德生活描繪成兩者之間的永恒爭斗，這是一種退化和失敗主義。To portray human nature as for ever divided between reason and passion, and our moral life as an eternal struggle between the two, is degrading and defeatist. 席勒指出，康德也許正確描述了今天人類生活的可憐狀態(tài)，但并非永遠如此，也不必永遠如此。Perhaps, Schiller suggested, Kant was accurately describing the sorry state of human life today, but it was not always so and it need not always be so. 在因其藝術(shù)形式的純正而飽受贊譽的古希臘，就一直存在著理性與情感的和諧統(tǒng)一。In ancient Greece, so much admired for the purity of its artistic forms, there had been a harmonious unity between reason and passion. 因此，席勒力主恢復(fù)生活中各個方面的審美感受，以此為基礎(chǔ)來恢復(fù)人性中久已失去的那種和諧。To serve as a basis of a restoration of that long-lost harmony in human nature, Schiller therefore urged the revival of the sense of the aesthetic in every aspect of life.
? ? 黑格爾后來寫道，康德的哲學(xué)“構(gòu)成了近代德國哲學(xué)的基礎(chǔ)和出發(fā)點”。Hegel was later to write that Kant’s philosophy ‘constitutes the basis and point of departure for modern German philosophy’. 我們可以補充說，費希特和席勒以不同方式指出了出發(fā)的方向。We could add that Fichte and Schiller, in their different ways, showed the directions these departures were to take.? 對康德的后繼者來說，不可知的自在之物和人性的內(nèi)部分裂都是需要解決的問題。The unknowable thing-in-itself and the conception of human nature divided against itself were both, for Kant’s successors, problems in need of solutions.
? ? 在早年的一篇文章中，黑格爾贊賞席勒對康德人性觀點的反駁，In an early essay, Hegel expressed his admiration for Schiller’s objections to Kant’s view of human nature, 特別是席勒認為，這種不和諧并非關(guān)于人性的永恒真理，而是一個有待解決的問題。and especially for the point that this disharmony was not an eternal truth about human nature, but a problem to be overcome. 但黑格爾并不同意美育是解決這一問題的途徑，He could not accept, however, the idea that aesthetic education was the way to overcome it. 而是認為這屬于哲學(xué)的任務(wù)。Instead, he regarded the task as one for philosophy.
黑格爾的生平
Hegel’s life
? ? 黑格爾在中學(xué)的學(xué)習異常出色，之后他獲得了一筆獎學(xué)金，前往著名的圖賓根神學(xué)院學(xué)習哲學(xué)和神學(xué)。After doing unusually well at school, Hegel won a scholarship to a well-known seminary at Tübingen, where he studied philosophy and theology. 在那里，他與詩人荷爾德林以及年紀略輕但極有天賦的哲學(xué)系學(xué)生弗里德里希·謝林開始了友誼。Here he became friendly with the poet H?lderlin and with a younger, very talented student of philosophy named Friedrich Schelling. 謝林作為哲學(xué)家聞名全國時，黑格爾還不為人所知。Schelling was to achieve a national reputation as a philosopher before anyone had heard of Hegel; 后來，當其聲譽被黑格爾掩蓋時，謝林抱怨這位之前的朋友照搬了他本人的思想。later, when his reputation had been eclipsed by that of Hegel, he was to complain that his former friend had taken over his own ideas. 雖然現(xiàn)在已經(jīng)不怎么有人讀謝林了，但他的觀點與黑格爾非常接近，如果我們未注意到在兩人一致的觀點上，黑格爾又提出了哪些東西，就會覺得謝林的抱怨不無道理。Though Schelling is little read nowadays, the parallels between his views and Hegel’s are sufficiently close to lend the complaint some plausibility, provided we overlook how much more Hegel made of the points on which the two concurred.完成了圖賓根的學(xué)業(yè)之后，黑格爾來到瑞士的一個富人家庭做家庭教師，After completing his studies at Tübingen, Hegel accepted a post as family tutor with a wealthy family in Switzerland. 接著又在法蘭克福做類似的工作。This was followed by a similar position in Frankfurt. 在此期間，他繼續(xù)閱讀和思考哲學(xué)問題。During this period, Hegel continued to read and think about philosophical questions. 他撰寫了宗教方面的論文，不為發(fā)表，而是為了澄清自己的思想。He wrote essays on religion, not for publication but to clarify his thoughts. 這些論文表明他一直在激進地思考。The essays show him to have been thinking along radical lines. 他把耶穌與蘇格拉底相比較，并由此表明，耶穌顯然是次一等的倫理教師。Jesus is compared with Socrates, and emerges from the comparison as decidedly the inferior teacher of ethics. 在黑格爾看來，正統(tǒng)宗教妨礙了把人恢復(fù)到和諧狀態(tài)的目標，因為它迫使人自身的思考能力服從于外在的權(quán)威。Orthodox religion is, in Hegel’s eyes, a barrier to the goal of restoring man to a state of harmony, for it makes man subordinate his own powers of thought to an external authority. 直到逝世，黑格爾在一定程度上始終對正統(tǒng)宗教保持著這種態(tài)度。For the rest of his life, Hegel retained something of this attitude to orthodox religion; 不過他的激進態(tài)度逐漸消退，后來竟然自認為是路德派基督徒，并且定期參加路德會的宗教儀式。yet his radicalism ebbed to the extent that, later on, he could consider himself a Lutheran Christian and regularly attend Lutheran church services.
? ? 1799年，隨著父親的離世，黑格爾得到了一小筆遺產(chǎn)。When his father died in 1799, Hegel found himself with a modest inheritance. 他辭去家教工作，來到小國魏瑪?shù)囊么髮W(xué)找他的朋友謝林。He gave up tutoring and joined his friend Schelling at the University of Jena, in the small state of Weimar. 席勒和費希特一直在耶拿，謝林現(xiàn)在也已經(jīng)很出名，而黑格爾幾乎還沒有發(fā)表過什么東西。Schiller and Fichte had been at Jena, and Schelling was now also well known; Hegel, on the other hand, had published virtually nothing and had to be content to lecture privately, 他不得不進行私人授課，依靠從少數(shù)聽課學(xué)生（1801年11人，1804年30人）那里收取的少量學(xué)費貼補生活。supplementing his capital only by the small fees he collected from the few students (eleven in 1801, thirty by 1804) who came to hear him.在耶拿，黑格爾出版了論費希特與謝林哲學(xué)之間差異的一本很長的小冊子：他認為在所有情況下，謝林的觀點都更可取。At Jena, Hegel published a long pamphlet on the differences between the philosophies of Fichte and Schelling: in every case, in his opinion, Schelling’s view was to be preferred. 他一度與謝林合作編輯《哲學(xué)評論雜志》，并為其撰寫數(shù)篇論文。For a time he worked with Schelling on a Critical Journal of Philosophy, for which he wrote several essays. 1803年謝林離開了耶拿，黑格爾則開始準備其第一部重要著作《精神現(xiàn)象學(xué)》。In 1803 Schelling left Jena, and Hegel began to prepare his first major work, The Phenomenology of Mind. 這時他所獲得的遺產(chǎn)已經(jīng)花光，急需用錢，His inheritance now exhausted, he was badly in need of money. 遂接受了一家出版商的合同，規(guī)定出版商先預(yù)付給他一筆現(xiàn)款，但若未能在規(guī)定的1806年10月13日之前將手稿寄出，他就會受到高額處罰。He accepted a publisher’s contract which provided him with a cash advance but contained draconian penalty clauses if he should fail to post the manuscript by the due date of 13 October 1806. 后來事實表明，正是在這一天，法軍戰(zhàn)勝普魯士之后占領(lǐng)了耶拿。This turned out to be the day Jena was occupied by the French following their victory over the Prussians. 黑格爾不得不火速趕寫該書的結(jié)尾部分，以免誤了最后期限。Hegel had to rush the final sections of the book in order to meet his deadline, 隨后他驚恐地發(fā)現(xiàn)自己已經(jīng)別無選擇，只得在交戰(zhàn)軍隊到達耶拿城外所引起的紛亂中將其唯一的手稿寄出。and then to his consternation found that he had no alternative but to send off the manuscript – his only copy – amidst all the confusion caused by the arrival of the warring armies outside Jena. 幸好手稿平安抵達了目的地，1807年初這部著作出版了。Luckily the manuscript travelled undisturbed and the work appeared early in 1807.
? ? 最初的反應(yīng)即使不是熱情，也是尊敬的。The initial reaction was respectful, if hardly enthusiastic. 謝林不安地發(fā)現(xiàn)，該書序言中所包含的論戰(zhàn)性攻擊似乎針對的是他的觀點。Schelling was understandably perturbed to find that the preface contained a polemical attack on what seemed to be his views. 黑格爾在一封信中解釋說，他所要批判的不是謝林，而只是其不足道的模仿者們。In a letter, Hegel explained that he intended to criticize not Schelling but only his unworthy imitators. 謝林回復(fù)說，序言本身當中并未作這種區(qū)分，因而拒絕和解。Schelling replied that this distinction was not made in the preface itself, and refused to be mollified.他們的友誼也就此終止。 Their friendship was at an end.
? ? 耶拿的生活曾被法軍的占領(lǐng)所打亂。Life at Jena had been disrupted by the French occupation. 大學(xué)既已關(guān)閉，黑格爾先去做了一年報紙編輯，Now that the university had closed down, Hegel worked for a year as a newspaper editor, and then accepted the headmastership of the academic high school at Nuremberg. 然后在紐倫堡高級中學(xué)擔任校長九年，干得很出色。He remained in this post for nine years, and made a success of it.
? ? 除了較為常規(guī)的科目外，他還教學(xué)生們哲學(xué)。In addition to the more usual subjects, he taught his schoolboys philosophy. 至于學(xué)生們的評價，我們已經(jīng)無從知曉。What they made of his lectures is not known.
? ? 在紐倫堡，黑格爾的家庭生活開始安定下來。In Nuremberg, Hegel’s domestic life became settled. 在耶拿時，黑格爾曾有一個私生子，孩子的母親是他的女房東。據(jù)說那個女人此前曾與其他情人有過兩個私生子。At Jena he had fathered an illegitimate son, the mother being his landlady, who is recorded as having had two previous illegitimate children by other lovers. 1811年，41歲的黑格爾娶了一個紐倫堡世家的女兒，In 1811, aged forty-one, Hegel married the daughter of an old Nuremberg family. 后者年齡還不到他的一半，不過據(jù)我們所知，婚姻是幸福的。She was scarcely half his age, but the marriage was, as far as one can tell, a happy one.
? ? 他們有兩個兒子。黑格爾第一個孩子的母親去世后，They had two sons, and after the death of the mother of Hegel’s first child, 他的妻子寬厚地把那個私生子也領(lǐng)進了家門。his wife was sufficiently tolerant to take his illegitimate son into her household as well.
? ? 黑格爾在這些年出版了那部冗長的《邏輯學(xué)》，三卷分別于1812年、1813年和1816年出版。During these years, Hegel published his lengthy Science of Logic, which appeared in three volumes in 1812, 1813, and 1816. 他的著作現(xiàn)已贏得更廣泛的贊譽，1816年他被聘為海德堡大學(xué)的哲學(xué)教授。His works were now gaining wider appreciation, and in 1816 he was invited to take the post of Professor of Philosophy at the University of Heidelberg. 他在海德堡撰寫了《哲學(xué)科學(xué)全書綱要》，對其整個哲學(xué)體系作了相對簡短的陳述，There he wrote the Encyclopedia of the Philosophical Sciences, which is a relatively brief statement of his entire philosophical system. 其中許多材料在他的其他著作中都有詳細論述。Much of the material in it is also contained, in amplified form, in his other works.黑格爾現(xiàn)在聲名赫赫，普魯士教育部長甚至邀請他接任具有崇高威望的柏林大學(xué)哲學(xué)教席。Hegel’s reputation was now so great that the Prussian Minister of Education asked him to take up the prestigious chair of philosophy at the University of Berlin. 普魯士的教育制度已經(jīng)得益于馮·施泰因和馮·哈登貝格的改革，柏林正在成為整個德國的學(xué)術(shù)中心。The Prussian educational system had benefited from the reforms of von Stein and von Hardenberg, and Berlin was becoming the intellectual centre of all the German states. 黑格爾欣然接受邀請，從1818到1831年去世一直在柏林教書。Hegel accepted the offer with alacrity, and taught at Berlin from 1818 until he died in 1831.從任何方面來講，這最后一段時期都是黑格爾生命的巔峰。In every respect this final period was the climax of Hegel’s life. 他撰寫出版了《法哲學(xué)原理》，講授了歷史哲學(xué)、宗教哲學(xué)、美學(xué)和哲學(xué)史。He wrote and published his Philosophy of Right and lectured on the philosophy of history, the philosophy of religion, aesthetics, and the history of philosophy.
? ? 他并非傳統(tǒng)意義上的優(yōu)秀授課者，但顯然令學(xué)生著迷。He was not a good lecturer in the conventional sense, but he clearly captivated his students. 以下是其中一位學(xué)生的描述：Here is a description by one of them:起初，他的授課方式和思路我都無法適應(yīng)。I was unable at first to find my way into either the manner of his delivery or the train of his thought. 他精疲力竭，悶悶不樂，坐在那里仿佛要癱作一團。他低垂著頭，邊講邊不斷翻動書頁，在筆記中前后上下尋找著什么。Exhausted, morose, he sat there as if collapsed into himself, his head bent down, and while speaking kept turning pages and searching in his folio notebooks, forward and backward, high and low. 他不住地清嗓子和咳嗽，每每打斷正在講的內(nèi)容。His constant clearing of his throat and coughing interrupted any flow of speech. 每一句話都是獨自用力吐出的，混亂而細碎。Every sentence stood alone and came out with effort, cut in pieces and jumbled … ……要想擁有流暢而雄辯的口才，講演者需要完全吃透主題并牢記在心。Eloquence that flows along smoothly presupposes that the speaker is finished with the subject inside and out and has it by heart … ……但這個人卻不得不從事物的最深處提煉出最強大的思想。this man, however, had to raise up the most powerful thoughts from the deepest ground of things … ……無法想象還有什么能比黑格爾的授課方式更為生動地表達出那些困難而艱巨的問題。a more vivid representation of these difficulties and this immense trouble than was accomplished by the manner of his delivery would be inconceivable.
? ? 如今，黑格爾吸引了來自整個德語世界的大批聽眾，其中許多頗具才華的人成了他的弟子。Hegel was now attracting large audiences. People came to hear him from all over the German-speaking world, and many of the brightest became his disciples. 黑格爾去世后，這些人編輯出版了他的講課筆記，并附上自己聽課時所記下的黑格爾言論。After his death, they were to edit and publish his lecture notebooks, supplemented by additions from their own notes of what he had said. 黑格爾的《歷史哲學(xué)講演錄》《美學(xué)講演錄》《宗教哲學(xué)講演錄》以及《哲學(xué)史講演錄》等幾部著作都是以這種方式留傳下來的。It is in this way that several of Hegel’s works – the Lectures on the Philosophy of History, the Lectures on Aesthetics, the Lectures on the Philosophy of Religion, and the Lectures on the History of Philosophy – have come down to us.
? ? 1830年，地位得到認可的黑格爾當選為柏林大學(xué)校長。In 1830, in recognition of his status, Hegel was elected Rector of the University. 次年，61歲的他突然病倒，翌日即在睡夢中與世長辭。The following year, at the age of sixty-one, he suddenly fell ill and the next day died in his sleep. 他的一位同事寫道：“多么可怕的空虛！他是我們大學(xué)的臺柱子?！薄甒hat an awful void!’ wrote one of his colleagues: ‘He was the cornerstone of our university.’
