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历史上的Reflexion概念所具有的三重意思———返回、反映和反思(自我认识)———及其在黑格尔体系中所具有的相互间内在且必然的关联,诠释了黑格尔理念运动的基本内涵:黑格尔的哲学体系,描述的正是绝对者反映、显现于自身、返回到自身的过程,此过程亦是绝对者自我认知(反思)之过程。迄今为止,Reflexion一词的这三重意思之间的内在关联及其对黑格尔体系的根本重要性,并未引起人们的重视。相反,我们更多只是片面地跟随黑格尔而将作为思维活动的Reflexion简单地视为与思辨对立的两分观点。实际上,在黑格尔那里作为外在观察者的哲学反思自身即是与精神或理念相平行且同一的自我提升、自我教育/形成之过程,而经过黑格尔根本性地改写了的思辨概念,标志的也绝非费希特和谢林的那种智性直观———一种直接性的自我意识或对绝对者的直接确信,思辨的根本特征恰恰是Reflexion所蕴含的那种基于否定性的自身关系之上的自我认知。
The three meanings of historical Reflexion concepts - return, reflection and reflection (self-awareness) - and their mutual and inherent correlations in Hegel’s system interpret the Hegelian philosophy The basic connotation of movement: Hegel’s philosophical system describes the absolute process of reflecting, displaying in itself and returning to itself. This process is also the process of absolute self-cognition (reflection). To date, the intrinsic relationship between the three meanings of Reflexion and its fundamental importance to the Hegel system has received no attention. Instead, we are more concerned with Hegel only one-sidedly and Reflexion as a mental activity simply as a dichotomy of opposites. In fact, the philosophical reflection as an external observer in Hegel himself is the process of self-improvement and self-education / formation that is parallel and identical with the spirit or idea. After Hegel’s fundamental rewriting Concepts and logos are by no means the intellectual intuitions of Fichte and Schelling - either a direct self-awareness or a direct belief in absolutes that the very essence of speculation is exactly what Reflexion implies Negative self-awareness of self relationship.