黑格尔发现他的声音:《精神现象学》

《精神现象学》作为后康德计划,证明不存在“给定的”对象,意识已涉及自我意识,而理性的现代性权威导致精神危机;生命过去的那些表现方式削弱了它们关于价值和忠诚的主张;碎片化世界表明“优美的灵魂”成了“道德世界观”的沉默的代言人。因此藉着新发现的哲学见解,黑格尔赋予他最早关注的应认作现代宗教的东西完美的声音。“绝对知识”在于历史化的自我理解,自我理解体现在《精神现象学》将现代性看作人类自己历史的必然结果。     

黑格尔《精神现象学》中的劳动思想

在《精神现象学》这部波澜壮阔的意识发展史中,黑格尔在“自我意识”“理性”和“宗教”三个阶段着重论述了人类劳动的发展过程和表现形式。其中,劳动对自我意识的确立是学界关注最多的话题,甚至被视为《精神现象学》关于劳动的唯一观点。这种看法有失片面。因为苦恼意识使得劳动和享受丧失了意义,最终自我意识仅凭劳动无法确立起来。从总体上看,黑格尔关于劳动的论述还涉及劳动与苦恼意识的关系、劳动对交往的作用、宗教中的精神劳动等多维面向。     

“20世纪哲学家眼中的《精神现象学》”专题——海德格尔的《精神现象学》解读：三个简论

该文是对海德格尔之黑格尔《精神现象学》解读工作的一个简述。文章首先简述了海德格尔解读《精神现象学》的三次尝试及其相关文献情况;其次分析了海德格尔之《精神现象学》解读中所致力考察过的三个要点,这三个要点都是从《精神现象学》一书标题之变更出发而引伸出的重大问题;最后,文章提示了进一步解读的三个可能方向。     

黑格尔《精神现象学》句读·绪论

什么是"精神现象学"?精神现象学按黑格尔自己的说法,叫做"意识的经验科学",是专门谈意识的。在这里,意识是以"经验"的方式呈现出来的,这里的"经验"(Erfahrung)有"经历"之意,也就是说,意识就是这样一路走过来的。但是,我们决不能把精神现象学单纯当作一门现实的历史科学,类似于人类从古到今的意识发生学。相反,黑格尔的精神现象学的确是被当作一种哲学,它考察的是一般意识本身的层次结构。     

生命伦理学语境下黑格尔《精神现象学》的生命向度阐释

黑格尔的<精神现象学>在某种意义上亦可作为一种生命哲学和生命伦理学,它所阐明的精神运动的各个环节都饱含着对于生命的深度关切,毋宁说,<精神现象学>本身就是一种生命的精神表征,由此这种生命向度在其构筑的精神体系之中成为内在的伦理价值旨趣.在生命哲学与生命伦理学的语境下阐释<精神现象学>的生命向度,指明生命在时间和空间维度中的各个环节及其辩证运动过程,可为当下生命伦理精神的构建提供一种可能的哲学基础和精神质料.     

海德格尔的《精神现象学》解读:三个简论

该文是对海德格尔之黑格尔《精神现象学》解读工作的一个简述。文章首先简述了海德格尔解读《精神现象学》的三次尝试及其相关文献情况;其次分析了海德格尔之《精神现象学》解读中所致力考察过的三个要点,这三个要点都是从《精神现象学》一书标题之变更出发而引伸出的重大问题;最后,文章提示了进一步解读的三个可能方向。     

黑格尔《精神现象学》中的自我意识溯源

最近两年,我在给研究生逐句讲解黑格尔《精神现象学》的过程中,感到该书从第一部分意识向第二部分自我意识的过渡是一个难点。一般来说,在黑格尔那里,意识是对一个对象的     

以青年马克思为参照系透视《精神现象学》——卢卡奇《青年黑格尔》解读

卢卡奇创作《青年黑格尔》是其思想发展的一个内在要求。由于他未能恰当处理自己关于青年黑格尔与青年马克思在哲学思想发展方式上具有类似性这个重要的理论直觉,不自觉地把青年马克思的思想发展过程以及《1844年经济学哲学手稿》中的某些评论,当作观察、评判《精神现象学》的形成与本质的参照系,从而不可避免地出现了一些混淆与偏差。但是,不管是对黑格尔研究、卢卡奇研究还是一般思想史研究来说,《青年黑格尔》都具有自身独特的价值。     

《精神现象学》与黑格尔概念（范畴）体系的建立

《精神现象学》作为“意识的经验科学”虽然只是黑格尔哲学的一个导言或开端，概念运动在这里虽然还只是表现为经验的意识形态运动或精神的现象过程，而不是表现为绝对理念的抽象的逻辑运动——外化或异化——异化的扬弃和无限地返回自身的整个三段式发展过程，但是思辨的概念体系在     

《肇论》的现象学阐释

本文应用现象学的方法紧扣僧肇提出的“即物”和“照”两个范畴 ,将《肇论》诸篇联结为一个有机整体 ,从而确定《肇论》的如下顺序 :一、般若无知论 ,二、物不迁论 ,三、不真空论 ,四、涅无名论。《肇论》成为一个以般若照真谛从而明了物不迁和名不真之理 ,进而达涅之境的佛教认识论体系。从而为重新树立肇论在中国哲学史上的地位与意义提供一些启示。     

一与多:"宗教性"的现象学的进路、预设与时代精神

本文在勾勒出自Schleiermacher、Rudolf Otto到John Hick对宗教性探究的发展线索的基础上,揭示了这一宗教性的现象学进路的时代精神与理论预设,并进而检讨了其中的理路上的缺憾以及可能的出路。     

Primary Prevention: Beginning at the Beginning

The growth and development of infants and children is examined from the perspective of parenting. White presents research evidence on early childhood development to substantiate his claim that educators and mental health specialists ignore these findings in their intervention approaches. The author sees the family as the first educational delivery system for the child, and presents concrete suggestions to aid educators and mental health specialists in their role. White concludes by favoring an educational approach to parenting over traditional social service work.     

The Marginality of Phenomenology

The essence of Husserl’s intentionality does not lie in any object, but in the marginal horizon presupposed by intentional acts. This characteristic can be seen whether on the level of intensional act or that of noema (intentional object). The reason is that all intentional act and noema come from the stream of internal time consciousness, and thus have Zeithof (time halo or time aureole), while the original meaning constituted by such a halo is prior to the object they are concretized into, and the noema that contains the possibility of meaning will also be intuited together with the perceived adumbration. Using Husserl’s idea that the meaning of non-objectification is prior to the object, Scheler breaks through Husserl’s dogma that the presentation of an object must precede the giving of value to the object, and thus puts forward the new train of thought that the feeling of value is not later than the objectification, or even prior to it. Heidegger deepens and expands the sense of the marginal horizon, revealing in all human behaviors and world presentation such an ontological structure, that is, halo-like meaning or the act of Being itself precedes objects and beings created by the separation of subject and object. Maurice Merleau-Ponty states that the body field is prior to the separation of body and mind, and the body’s perception of external phenomena is first carried out in the manner of field rather than definite objects, therefore, it must have the original ambiguity and be realized in the form of body schema instead of a causal chain. So, the philosophical vitality of phenomenology does not significantly lie in the explanation of the levels and functions of intentional objects, but in the construction premise of such objects, namely, the spatio-temporal halo manifested as marginal horizon, time stream, and the displaying of existential vista.     

The Phenomenology of Democracy

Molly Farneth’s Hegel’s Social Ethics hearkens back to the tradition of Josiah Royce, which has continued in the work of Richard Bernstein and Jeffrey Stout. At the same time, it reflects the impact of three decades of interpretive work which has offered an alternative to the 19th and early 20th century reading of Hegel as a metaphysical systematizer. In this new reading he was from the beginning a social critic and political theorist who looked to lay the groundwork for post-Enlightenment vision of the social world as evolving toward one of social cooperation based on mutual recognition. Farneth has developed this reading of Hegel into one of powerful resources for democratic pluralism.     

The Phenomenology of Rooting

This paper examines the attractions of passionate involvement in wanting particular outcomes, which is popularly known as rooting. The author’s lifelong personal experience is the source of his analysis, along with the insights provided by spiritual literature and especially the work of Dr. Thomas Hora, with whom the author studied for 30 years. The phrase “choiceless awareness,” utilized by J. Krishnamurti, and attained via meditation, is seen as the means of transcending a rooting mode of being in the world.