Preface

前言

The main purpose of this book is to provide a comprehensive introduction to Hegel’s philosophy, one that covers, as far as possible in a con?ned space, every major aspect of his thought. Although I hope it can be read with pro?t by Hegel scholars, it has been written primarily with a ?rst-time reader in mind. I do not consider, therefore, some of the usual problems of Hegel scholarship, such as the detailed transitions of the dialectic or the interrelations between di?erent parts of the system. Although these are important issues, they should not have priority in an introduction where the primary goal is to provide an overview of Hegel’s philosophy.

本書的主要目的是對黑格爾哲學(xué)提供一個(gè)綜合性的導(dǎo)論，盡可能在有限的篇幅內(nèi)覆蓋其思想的每個(gè)主要方面。盡管我希望它對于研究黑格爾的學(xué)者來說也能開卷有益，但在寫作過程中我的重心主要是初學(xué)者。因此，我沒有考慮黑格爾學(xué)術(shù)研究中的某些老問題，比如辯證法的各個(gè)過渡的細(xì)節(jié)或者體系不同部分之間的相互聯(lián)系等。盡管這些都是重要的議題，但它們在基本目標(biāo)是提供一個(gè)關(guān)于黑格爾哲學(xué)概觀的導(dǎo)論中并非首要之事。

Since my chief aim is introductory, my focus has been thematic rather than textual. I want the student to know the main themes of Hegel’s philosophy rather than the content of speci?c texts. With the exception of Chapter Seven, I have not engaged in sustained exegesis or commentary. There are many good commentaries on Hegel’s Phenomenology, Logic and Philosophy of Right, to which the reader is referred in the Bibliography. The chief reason for the exegetical foray in Chapter Seven will be apparent to every Hegel scholar and student. The ‘Lordship and Bondage’ chapter of the Phenomenology is central to Hegel’s entire project, yet its meaning has been much disputed. It is likely that every student, sooner or later, will have to read this famous chapter. A close reading of it is therefore a necessity, even for an introduction. It was entirely appropriate when Alexander Kojève entitled his famous commentary on this chapter Introduction to the Reading of Hegel.

由于我的主要目的是導(dǎo)引性的，所以我的焦點(diǎn)是論題性而非文本性的。我想讓學(xué)生了解的是黑格爾哲學(xué)的主要論題，而非具體文本的內(nèi)容。除了第七章之外，我不曾致力于持續(xù)的解釋或評注。關(guān)于黑格爾的《現(xiàn)象學(xué)》《邏輯學(xué)》和《法哲學(xué)》，有一些很好的評注本，讀者可以在參考文獻(xiàn)中找到它們。第七章突然出現(xiàn)了解經(jīng)式的討論，其主要原因?qū)τ诿恳晃缓诟駹柕难芯空吆蛯W(xué)生來說將是顯而易見的。《精神現(xiàn)象學(xué)》中“主人與奴隸”的章節(jié)是黑格爾整個(gè)規(guī)劃的核心，然而它的含義也引起了廣泛的爭論。有可能每一個(gè)學(xué)生遲早都必須閱讀這個(gè)著名的章節(jié)。因此即便是對于一個(gè)導(dǎo)論來說，細(xì)讀它也是必要的?？埔?qū)⑺P(guān)于這個(gè)章節(jié)的著名評論命名為《黑格爾釋讀導(dǎo)論》，是完全恰當(dāng)?shù)摹?/p>

Although I have striven for comprehensive coverage, limitations of space have made it impossible for me to treat important aspects of Hegel’s philosophy. Much more needs to be said about Hegel’s Science of Logic, not least because of its foundational role in Hegel’s system. I do not accept the current criticisms of Hegel’s logic, and believe that it should be restored into its central place in Hegel’s system; but, for reasons of space, I have had to limit myself to rebutting a few misunderstandings and to sketching its dialectical method (pp. 163–9). I have also done scant justice to Hegel’s Naturphilosophie, which is crucial for his entire philosophy, especially his attempt to justify the organic concept of the world. Finally, Hegel’s epistemology deserves much more attention; doing it full justice, however, would have unduly lengthened an already long introduction. For this reason, an earlier chapter on Hegel’s reaction to the Grundsatzkritik and meta-critical campaign of the 1790s was dropped.

盡管我力爭達(dá)到全面覆蓋，但篇幅的限制使我不可能處理黑格爾哲學(xué)的某些重要方面。關(guān)于黑格爾的《邏輯學(xué)》必需要多說幾句，不僅僅是因?yàn)樗诤诟駹栿w系中的基礎(chǔ)性作用。我不接受現(xiàn)在流行的對于黑格爾邏輯學(xué)的批評，而認(rèn)為應(yīng)當(dāng)恢復(fù)它在黑格爾體系中的核心地位；但是，由于篇幅的原因，我不得不讓自己僅限于駁斥一些誤解和概述它的辯證方法（第163-169頁1）。我對黑格爾《自然哲學(xué)》的處理也有失公允?！蹲匀徽軐W(xué)》對于黑格爾的整個(gè)哲學(xué)，尤其是對于他證成一種有機(jī)的世界概念的努力，是至關(guān)重要的。最后，黑格爾的認(rèn)識論值得更多的關(guān)注；然而，這個(gè)導(dǎo)論已經(jīng)夠長了，而如果要做到完全公正，將會使這個(gè)導(dǎo)論過于冗贅。由于這個(gè)原因，前面本有一章論述黑格爾對18世紀(jì)90年代基礎(chǔ)批判（Grundsatzkritik）和元批判（metacritical）之爭所作的反應(yīng)，現(xiàn)在也只好割愛了。

This book is the product of three decades of re?ection on Hegel and his contemporaries. I ?rst began to study Hegel in the early 1970s at Oxford, the dawn of the Hegel renaissance in the Anglophone world. My study of Hegel ?rst came from an interest in the intellectual sources of Marxism, but gradually evolved into a general fascination for classical German philosophy. I wrote my Oxford DPhil on the origins of Hegel’s Phenomenology under the supervision of Charles Taylor, a model Doktorvater, to whom I have many debts. I shelved my plans to write a detailed commentary on the Phenomenology when I ?rst learned of Henry Harris’s similar project, which ?nally bore such marvelous fruit in Hegel’s Ladder.

本書是筆者三十年來反思黑格爾及其同時(shí)代人的產(chǎn)物。20世紀(jì)70年代早期，我在牛津開始研究黑格爾，正值英語世界黑格爾復(fù)興的黎明。我的黑格爾研究最早來自一種對于馬克思主義思想淵源的興趣，但逐漸演變?yōu)閷Φ聡诺湔軐W(xué)的極度癡迷。我在查爾斯·泰勒（Charles Taylor）的指導(dǎo)下撰寫我的牛津大學(xué)哲學(xué)博士論文，論述黑格爾《精神現(xiàn)象學(xué)》的起源。查爾斯·泰勒是博士生導(dǎo)師的典范，我從他那里受益良多。我曾計(jì)劃寫作一部詳盡的《現(xiàn)象學(xué)》評注，當(dāng)我首次了解到亨利·哈里斯（Henry Harris）同樣的規(guī)劃時(shí)，我將這計(jì)劃束之高閣；而在《黑格爾的階梯》（Hegel's Ladder）一書中，哈里斯的規(guī)劃最終結(jié)出了豐碩的成果。

All the material for this book is new, written especially for this series. An early version of Chapter Seven appeared in my 1980 DPhil. dissertation, ‘The Spirit of the Phenomenology’, but it has been revised heavily since then. Some of the material in Chapters One and Three has appeared in my The Romantic Imperative: The Concept of Early German Romanticism (Cambridge, MA: Harvard University Press, 2003). Some work on Chapters Eight and Nine, and the epilogue, began as an article on Hegel’s political philosophy, which was due to appear in 1994 in the Cambridge History of Nineteenth-Century Political Thought, though this volume has still not appeared. Much of the material for the book was the content for a lecture course on Hegel given at Harvard in the spring of 2002.

本書中的所有材料都是新的，特別為這個(gè)系列而準(zhǔn)備的。第七章的一個(gè)早期版本曾經(jīng)是我1980年的博士論文《現(xiàn)象學(xué)的精神》（The Spirit of the Phenomenology）中的一部分，但自那以后已經(jīng)做了極大的改寫。第一章和第三章的某些材料曾經(jīng)出現(xiàn)在我的《浪漫的規(guī)則：德國早期浪漫主義的概念》（The Romantic Imperative：The Concept of Early German Romanticism；Cambridge，MA：Harvard University Press, 2003）一書中。第八和第九章以及結(jié)語的部分工作，開始是作為一篇論述黑格爾政治哲學(xué)的文章，預(yù)定1994年刊載于《劍橋十九世紀(jì)政治思想史》（Cambridge History of Nineteenth-Century Political Thought）中，但是該書至今仍未出版。本書的大部分材料是2002年春季在哈佛開設(shè)的黑格爾講座課程的內(nèi)容。

I have now taught Hegel at six universities – Syracuse, Indiana, Harvard, Yale, Penn and Wisconsin – and I still struggle with the daunting pedagogical challenges. My students, both graduate and undergraduate, have been unfailingly enthusiastic, diligent and longsu?ering fellow climbers in the attempt to conquer the Hegelian Matterhorn. My debts to their many objections, suggestions, doubts and queries over the years are immense. So to them this book is dedicated.

目前我已經(jīng)在六所大學(xué)講授過黑格爾——錫拉丘茲（Syracuse）、印第安納（Indiana）、哈佛（Harvard）、耶魯（Yale）、賓夕法尼亞（Penn）和威斯康辛（Wisconsin），仍然在與教學(xué)上令人畏懼的挑戰(zhàn)作斗爭。我的學(xué)生，包括研究生和本科生，作為登山伙伴，一直帶著經(jīng)久不衰的熱情、勤勉和堅(jiān)韌，試圖去征服黑格爾哲學(xué)的馬特洪峰（Matterhorn）2。多年來，我從他們的異議、建議、懷疑和質(zhì)疑中獲益良多。因此，這本書是獻(xiàn)給他們的。

Finally, I am especially grateful to Robert Stern for his detailed

reading of the entire manuscript.

Frederick Beiser

Syracuse, New York

10 July 2003

最后，我要特別感謝羅伯特·斯特恩（Robert Stern），他詳細(xì)閱讀了整部手稿。

弗雷德里克·拜塞爾

紐約，錫拉丘茲

2003年7月10日