Preface
序? 言
Hegel is one of those thinkers just about all educated people think they know something about. His philosophy was the forerunner to Karl Marx’s theory of history, but unlike Marx, who was a materialist, Hegel was an idealist in the sense that he thought that reality was ultimately spiritual, and that it developed according to the process of thesis/ antithesis/synthesis. Hegel also glorified the Prussian state, claiming that it was God’s work, was perfect, and was the culmination of all human history. All citizens of Prussia owed unconditional allegiance to that state, and it could do with them as it pleased. Hegel played a large role in the growth of German nationalism, authoritarianism, and mili? tarism with his quasi-mystical celebrations of what he pretentiously called the Absolute.
? ? 黑格爾是幾乎所有受過教育的人都認(rèn)為對其略知一二的思想家之一。他的哲學(xué)是卡爾·馬克思?xì)v史理論的先導(dǎo)，但是和身為唯物主義者的馬克思不同，黑格爾是從下列的意義上說的一個唯心主義者：他認(rèn)為現(xiàn)實最終是精神性的，它按照正題、反題、合題的過程發(fā)展。而且黑格爾也頌揚普魯士國家，聲稱它是上帝的作品，是完美無缺的，是全部人類歷史的頂峰。在他看來，普魯士所有公民都應(yīng)該無條件地效忠普魯士國家，而普魯士國家則可以隨心所欲地處置他們。黑格爾由于對他所炫耀地稱作的絕對加以類乎神秘的頌揚而在德國民族主義、極權(quán)主義和軍國主義的發(fā)展中充當(dāng)了主要角色。
Just about everything in the first paragraph is false except for the first sentence.
? ? 第一段中除了第一句話外差不多每句話都是錯誤的。
What is even more striking is that it is all clearly and demonstrably wrong, has been known to be wrong in scholarly circles for a long time now, and it still appears in almost all short histories of thought or brief encyclopedia entries about Hegel.
? ? 甚至更為引人注目的是就連這第一句話也極清楚地證明是錯的，這句話長期以來在學(xué)術(shù)圈內(nèi)成了眾所周知的錯話，而它卻仍然出現(xiàn)在幾乎一切思想簡史或簡明百科全書關(guān)于黑格爾詞條里。
But if that isn’t Hegel, who then was Hegel. And how did he come to be so badly misunderstood?
? ? 但是假如那不是黑格爾，那么黑格爾是誰?而且他怎么落得被人這么嚴(yán)重誤解的下場呢?
Hegel was born on the cusp of our modern era, and his life spanned the two great revolutions of the modern age. Born in 1770, Hegel grew up at a time when kings were secure on their thrones, and to the casual observer, society was in the shape it had assumed many years before. In his teenage years, the French and the American revolutions exploded that world forever, and by the time he died in 1831 the industrial revolution was gearing up; train travel and photography were on the scene, steam engines were driving industry, and the world was witness? ing the stirrings of the move toward economic globalization that we now find such a normal part of our world.
? ? 黑格爾出生于現(xiàn)時代的轉(zhuǎn)折時期，而他一生經(jīng)歷了現(xiàn)代兩次偉大革命。出生于1770年的黑格爾，成長于國王穩(wěn)坐寶位時期，而在淺薄的觀察家看來，社會處在多年前呈現(xiàn)出的狀況中。在他青少年時期，美國獨立戰(zhàn)爭和法國大革命就已相繼爆發(fā)，而到1831年他辭世時德國工業(yè)革命即將來臨；乘火車旅行和攝影已經(jīng)變?yōu)楝F(xiàn)實，蒸汽機正在推動著工業(yè)的發(fā)展，并且世界正見證向經(jīng)濟全球化邁進時出現(xiàn)的一些激動人心的東西，而我們現(xiàn)在發(fā)現(xiàn)它們是我們世界的極為正常的部分。
Although we in our own day like to think of massive technological change as rapidly altering our lives, probably no generation lived through such a wrenching transformation of ways of life as did Hegel’s.? The impact that industrialization and the upheavals of the political revolutions of the time had on people’s lives was exceptional; the world was suddenly drawing closer, the prospect of revolution hung perma? nently in the charged atmosphere of the times, wars of revolution spread both hope and destruction across the continent, and by the 1830s former backwaters were suddenly being linked by steamships and locomotives to each other and to the great metropolises of the world. Whole new professions were suddenly springing up to service the rapidly emerging economies of the modern world. Young men and women of the time, not without justification, felt quite strongly that they were leading unprecedented lives, that the past and even the world of their parents were no longer adequate guides to life in the new world emerging before them. Some reacted against that giddy feeling of being cut free and longed for a restoration of the world that had been; others entertained revolutionary hopes of a transformed humanity in the future.
? ? 我們在我們自己時代喜歡將大量技術(shù)變化看作快速地改變了我們的生活，但是大概沒有哪代人像黑格爾那代人一樣經(jīng)歷過這種改變生活方式的痛苦。那時工業(yè)化和政治革命動亂對人民生活所產(chǎn)生的影響是異常罕見的；世界眨眼間變小了，革命的可能性始終懸于那時一觸即發(fā)的氣氛中，革命戰(zhàn)爭既給整個歐洲大陸帶來了希望也帶來了毀滅，到19世紀(jì)30年代，以往的偏僻地方陡然通過汽船和機車而相互連接起來并與世界大都市連接起來。全新的職業(yè)如雨后春筍，服務(wù)于現(xiàn)代世界快速興起的經(jīng)濟行業(yè)。那時的青年男女完全有理由極強烈地感受到：他們過著史無前例的生活，過去的世界甚至就連他們父母的世界也不復(fù)能對出現(xiàn)在他們面前的新的世界生活提供適當(dāng)引領(lǐng)。一些人的反應(yīng)是，抵制那種令人暈眩的割裂游離感，希望回復(fù)到原來存在的那個世界中去；另一些人則對將來改變?nèi)诵员в懈锩南Ｍ?br>
Hegel himself was not indifferent to those revolutionary events and to those deeply felt experiences of his own generation. He was drawn to them, he embraced them, and he made it his life’s vocation to try to comprehend those circumstances and that experience, to make sense of the vast changes he and others personally encountered as young Ger? mans and Europeans growing up at the end of the eighteenth century and living through the disruptions of that period and the dawn of the nineteenth century. Much of his philosophy was an attempt to come to terms with what those events might and must mean to us, “we mod? erns,” who are still trying to grapple with the meaning for our own lives of market societies and the celebration of freedom. Hegel has been called, not without reason, the first great philosopher to make modernity itself the object of his thought.
? ? 黑格爾本人對那些革命事件和對他自己那代人的那些深切體驗并非是漠不關(guān)心的。他被它們所吸引，他擁抱它們，他引以為終身使命的就是試圖去領(lǐng)會那些環(huán)境和那樣的體驗，就是努力去理解他和其他人，作為在18世紀(jì)末成長起來的、經(jīng)歷了那個時期混亂與19世紀(jì)黎明的德國青年和歐洲青年，親身遭遇的巨變的意義。他哲學(xué)中許多內(nèi)容所試圖與之達(dá)成妥協(xié)的是，那些事件在我們即“我們現(xiàn)代人”看來可能且必然意味著的東西（這里的我們作為“我們現(xiàn)代人”仍然在企圖絞盡腦汁地去理解我們自己的市場社會生活的意義和對自由的頌揚）。現(xiàn)時黑格爾已被稱作使現(xiàn)代性自身成為人們思考的對象的第一位大哲學(xué)家，這種說法是很有道理的。
Despite his influence on so much subsequent thought, Hegel remains a figure of great mystery within a great deal of contemporary philoso? phy, and the mystery deepens and varies depending on whether one looks at the reception of his thought in the context of Anglophone philosophy or of continental European philosophy. In continental Eu? ropean thought, almost everybody has reacted to him, and he remains a force in that tradition of philosophy, a thinker whose influence can be picked up almost everywhere. Behind so many worries about, for ex? ample, the status of modern culture, the relation of science to the humanities, the role of the state, how we are to understand history itself, what are the possibilities for modern art - there stands Hegel, looming as one of the central figures in the debate.
? ? 盡管黑格爾對后世這么多的思想產(chǎn)生影響，他在當(dāng)代哲學(xué)領(lǐng)域很大程度上依舊是位極為神秘的人物，而且這種神秘性的加深和變化取決于一個人是基于英美哲學(xué)語境還是基于歐陸哲學(xué)語境來考察他的思想被接受情況。在歐陸思想界，幾乎當(dāng)代每個哲學(xué)家都已對他的哲學(xué)作出反應(yīng)，他依然代表著這一哲學(xué)傳統(tǒng)的一股勢力，依然代表著一位其影響幾乎俯拾即是的思想家。舉例來說，在現(xiàn)代文化的地位、自然科學(xué)和人文科學(xué)的關(guān)系、國家的作用、我們得怎樣理解歷史自身、現(xiàn)代藝術(shù)的發(fā)展前途如何這么多令人擔(dān)心的問題背后，——站著的那個人，還是黑格爾，他赫然而立，成為關(guān)于上述諸問題爭論中的主將之一。
Curiously enough, though, his thought has also repeatedly been de? clared to be definitively, once and for all, dead and gone, something that has long since been overcome - yet, equally curiously, the alleged corpse keeps reviving and reappearing. A contemporary French philos? opher once remarked that the great anxiety for all modern philosophers is that no matter how many new paths they take, they will find all of them to be dead ends, with Hegel waiting at the end of each of them, smiling.
? ? 不過，足以令人好奇的是，現(xiàn)時他的思想?yún)s已經(jīng)被人再三宣布死定了且永遠(yuǎn)地-去不復(fù)返了，是某種早就已經(jīng)被克服了的東西?！欢瑯邮谷烁械狡婀值氖?，他的思想這具所謂死尸卻逐漸蘇醒和重新露面。記得一位當(dāng)代法國哲學(xué)家曾經(jīng)評論道，所有現(xiàn)代哲學(xué)家們的極大焦慮是，他們不管開出多少條新路，總是發(fā)現(xiàn)它們?nèi)际撬篮?，因為黑格爾正等候在每條路的盡頭且面帶微笑。
For many, of course, Hegel’s own reputation has been inextricably entwined with the reputation of the most famous person to claim to adapt his thought to new circumstances, Karl Marx. Marx and his followers claimed to have transformed Hegel’s supposedly “idealist” dialectic into a “materialist” theory of history, society, and revolution.? Not unsurprisingly, the reaction to Hegel after Marx became intermin? gled with the reaction to Marxism itself, and depending on what one thought about that, one took a different stance toward Hegel. For much of the twentieth century, “Hegel” seemed only to be the nonindependent part of a phrase, “from Hegel to Marx.”
? ? 誠然，對于許多人來說，黑格爾個人的名望已經(jīng)是與聲稱使他的思想適應(yīng)新環(huán)境的泰斗式人物卡爾·馬克思的名聲緊密聯(lián)系在一起的。馬克思及其追隨者斷言已將黑格爾的據(jù)稱“唯心主義”辯證法變成關(guān)于歷史、社會和革命的“唯物主義”學(xué)說。不能不使人覺得很驚奇的是，馬克思之后的學(xué)者對黑格爾所作出的反應(yīng)是與對馬克思主義本身的反應(yīng)交織在一起的，而且這后一種反應(yīng)又取決于人們對前一種反應(yīng)做了何種思考，又取決于人們對黑格爾采取的不同態(tài)度。20世紀(jì)很多時候，“黑格爾”好像只不過成了“從黑格爾到馬克思”這個短語中的非獨立的一部分。
Likewise, because of a bowdlerized presentation of his philosophy by the deservedly obscure Heinrich Moritz Chalybaus, which was im? mensely popular in Germany in the middle of the nineteenth century (and read by Marx), Hegel’s thought quickly became synonymous with the rather arid formula of thesis/antithesis/synthesis, a formula that Hegel himself never used and which in any event misrepresents the structure of his thought. But the characterization stuck, and to many, Hegel remained simply the idealist progenitor of the materialist Marx, which (depending on one’s attitude toward Marxism) made him a hero or a villain, but in both cases, somebody whose own thought was not important and whose only real importance lay in the people he influ? enced.
? ? 同樣，由于被思想極為晦澀的海因里?！つ锎摹は睦眭U斯對黑格爾哲學(xué)做了在19世紀(jì)中期德國極為流行的閹割式介紹（和黑格爾哲學(xué)被馬克思所解讀），黑格爾思想旋即成了正題、反題、合題這個頗為枯燥無味的公式的代名詞，這個公式從未被黑格爾本人用過且無論如何歪曲了他的思想結(jié)構(gòu)?？墒呛诟駹栒軐W(xué)所具有的特性是誰也改變不了的，而在許多人眼中，黑格爾依然只是唯物主義者馬克思的唯心主義思想先驅(qū)，這種看法（取決于一個人對待馬克思主義的態(tài)度）使黑格爾成了一個英雄抑或一只狗熊，不過在這兩種情況下，名人自xii 己的思想無關(guān)緊要，他唯一的真正重要性在于他所影響的人。
Hegel’s reception in Anglo-American philosophy has always been much different from his reception on the European continent. Although Hegel has always had his devoted readers in Anglophone intellectual circles, he has also been firmly, sometimes even vociferously, rejected by a large and important segment of Anglophone philosophy as having nothing of any importance to say.
? ? 黑格爾在英美哲學(xué)中受歡迎情況始終與他在歐陸受歡迎情況有著天壤之別。黑格爾雖在英語知識圈中一直不乏忠實的讀者，還是遭到英語哲學(xué)圈很重要的一大部分人的強硬拒絕，有時甚至是極張狂地拒絕，被視為無任何重要性可言。
In many places in Anglophone philosophy, it is probably safe to say that he has not been so much rejected as simply ignored. It is not out of the ordinary to find major departments of philosophy where he is not taught at all, especially at the graduate level. It is hardly a secret that there are large numbers of Anglo-American philosophers who refuse to read Hegel, who seem to have completely absorbed Bertrand Russell’s criticisms of Hegel without ever having paused at Hegel himself. Among them, the suspicion remains, first fostered by Russell and the other great analytic critics of German Idealism at the beginning of the cen? tury, that the clarity and argumentative rigor that count as one of the great achievements of modern analytic philosophy can only be attained and sustained by a thorough refusal and avoidance of the dark prose and dense continental thought of Hegel. For these people in contem? porary philosophy, Hegel stands not as one of the great thinkers of the modern era, someone with whom one simply must come to terms, but as somebody to be avoided virtually at all cost, who has nothing of importance to say, and whose thought is at best only a wicked tempta? tion from which pliable young minds especially must be protected.
? ? 在英語哲學(xué)世界的許多地方，可以穩(wěn)妥地說，黑格爾未遭徹底拒絕，只是受到冷落而已。如果我們發(fā)覺某些大學(xué)重要的哲學(xué)系，那里根本就不講授他的哲學(xué)，特別是在研究生層面上，這種情況是很正常的。幾乎盡人皆知的是，有大量英美哲學(xué)家拒絕解讀黑格爾，他們似乎完全認(rèn)同貝特蘭·羅素對黑格爾的批判，而從沒有研究過黑格爾本人。英美哲學(xué)家中，最初由羅素和20世紀(jì)初針對德國唯心主義的偉大批評家所培養(yǎng)出的懷疑論者仍舊堅持認(rèn)為，那被算作現(xiàn)代分析哲學(xué)偉大成就之一的明晰和嚴(yán)格論證，只能憑借徹底拒絕并避開黑格爾晦澀的散文體和難懂的歐陸思想而達(dá)到且保持。對于當(dāng)代哲學(xué)中這些人來說，黑格爾已不屬現(xiàn)時代大思想家之列，不復(fù)是人們必須面對的人物，而成了人們實際上不惜任何代價躲之不及的名人，黑格爾已經(jīng)無重要性可言，而且他的思想至多只不過是易受影響的青年人心靈必須特別加以防范的一種邪惡的誘惑。
Almost as if he were an unwanted guest, though, Hegel has refusedto go away even in analytic philosophy itself; instead, he keeps poppingup on many of the byways of contemporary intellectual life. Why,though, was he shunted off to the side. What happened to Hegel tomake him such a pariah?
? ? 好像黑格爾幾乎成了一位不速之客，雖然如此，他仍拒絕離開，即使是在分析哲學(xué)本身中；相反，他繼續(xù)冷不防地出現(xiàn)在當(dāng)代知識生活的許多偏僻小徑上。然而他為什么被人們撇在一邊了呢?黑格爾怎么成了這樣一個受蔑視的人了呢?
Part of the explanation is straightforwardly historical. Hegel was blamed in Anglophone countries for the German authoritarianism that led to the First World War and for the kind of nationalist worship of the state embodied by the Nazis that led to the Second World War.? Not only was he suspected of teutonic obfuscationism and of being an imposter within the halls of the academy, his name became associated with the moral disasters of the twentieth century. When after the Sec? ond World War Karl Popper published his immensely influential book The Open Society and Its Enemies, laying blame for much of the German catastrophe on the baleful influence of Hegel’s thought, the final nail in the coffin for Hegelianism seemed to have been put in place. That Popper’s treatment of Hegel was a scandal in itself did nothing to assuage the fears of many that the study of Hegel’s works as if they might have something to say was itself a dangerous enterprise.
? ? 部分的解釋，說白了是由于歷史造成的。黑格爾在英語世界中遭到責(zé)備，說他應(yīng)對導(dǎo)致第一次世界大戰(zhàn)的德國極權(quán)主義承擔(dān)責(zé)任，應(yīng)對那發(fā)動第二次世界大戰(zhàn)的納粹分子所體現(xiàn)的民族主義國家崇拜承擔(dān)責(zé)任。他不但有日耳曼人攪亂人心和學(xué)術(shù)殿堂中江湖騙子嫌疑，而且他的名字還和20世紀(jì)的道德災(zāi)難聯(lián)系在一起。當(dāng)在第二次世界大戰(zhàn)后卡爾·波普發(fā)表他的力作《開放社會及其敵人》，把德國很多災(zāi)難歸咎于黑格爾思想的邪惡影響的時候，對黑格爾哲學(xué)似乎已蓋棺定論。波普對黑格爾所作的那番論述本質(zhì)上實屬惡意誹謗，絲毫沒有打消許多學(xué)者心目中的恐懼，即對黑格爾的好像可能有些說道的著作的研究本身是一項危險的工作。
Hegel survived the attacks and still remains around, although not entirely so. It is still not unusual at any number of major universities to find famous professors in one department celebrating Hegel as one of the intellectual giants of the modern world while equally famous profes? sors in another department at the same university deride him as hum? bug, poppycock, maybe even a fraud. Hegel, the mystery figure, still remains as controversial as if he had been lecturing on the campuses only yesterday.
? ? 黑格爾歷經(jīng)種種劫難，還是活了下來，仍然一直在我們中間，盡管他的遭際頗為殊異。我們會發(fā)覺，某所大學(xué)一個系里的名教授們頌揚黑格爾是現(xiàn)代世界知識巨人之一，而同所大學(xué)另一個系里同樣知名的教授們則嘲弄他胡說八道，取笑他空話連篇，甚或譏諷他欺世盜名，這種情況現(xiàn)今在任何名牌大學(xué)中照舊是極其尋常的。黑格爾，這位神秘人物，當(dāng)下依舊是頗有爭議的，似乎他就在昨天還一直在某些名牌大學(xué)校園里作講演。
Why, though, if he is long since dead and gone, if his thought has clearly long since been superseded and shown to be false and maybe even dangerous - why has he remained around? The passions he provokes within the academy seem oddly out of place for a figure in the history of philosophy whose influence has supposedly already come and gone.
? ? 可是，為什么，如果他很久以前就死了且一去不復(fù)返了，如果他的思想顯然很久以前就被其他思想取代并被證明是錯誤的甚或是危險的，——他依然沒有離開我們呢?他在學(xué)界所激起的熱情看來好像與他在哲學(xué)史上的形象極不相稱，因為他的影響據(jù)稱已經(jīng)消失殆盡。
Who then was Hegel?
? ? 那么黑格爾是誰?
