康德目的论历史观在德国古典哲学中的嬗变及其意义  

The evolution of Kant's teleological views on history in German classical philosophy and its significance

作　　者：王平[1] 

机构地区：[1]东华大学,上海201620

出　　处：《中南大学学报（社会科学版）》2012年第2期16-19,25,共5页Journal of Central South University：Social Sciences

基　　金：教育部人文社会科学研究项目(09YJC710007);上海市教委课题(2011-D-013);中央高校科研专项基金项目(DH-2011-036)

摘　　要：目的论是康德历史哲学中的一个核心理念,康德的历史哲学几乎建立在这一理念的设定之上。康德的目的论是一个消极性的理念,因此它无法解决康德历史哲学中的二元论。康德之后的德国古典哲学家如费希特、谢林和黑格尔鉴于康德历史哲学的二元论困境,将康德消极性的目的论转换成积极性的目的论,即将目的论实体化和主体化。费希特的"自我"、谢林的"绝对"以及黑格尔的"绝对精神"都是目的论的实体化的表现,他们从这种实体化的理念当中演绎出各自的历史哲学,从而产生了思辨的历史哲学。基于这样的考虑,可以说,没有目的论,就不可能产生思辨的历史哲学,我们应当重新看待德国古典哲学中目的论的历史意义。Teleology is a key idea in Kant＇s philosophy of history. Kant＇s philosophy of history is nearly based on the hypothesis of this idea. Kant＇s teleology is a negative idea; therefore it is unable to solve the dualism in Kant＇s philosophy of history. Seeing the dualism predicament in Kant＇s philosophy history, classical German philosophers, Fichte, Schelling and Hegel change Kant＇s negative teleology into passive teleology, namely substancialism andsubjectivism of teleology. Fichte＇s ＂Ego＂, Schelling＇s ＂the Absolute＂ and Hegel＇s ＂the Absolute spirit＂ are also the substancialism of teleology, which deduce out their own philosophy of history from this kind of substancial idea. Thus the speculative philosophy of history comes into being. Based on this consideration, we can conclude that if there is noteleology, speculative philosophy of history can not be produced. That＇s why we should re-think the historical significance of teleology in German Classical Philosophy.

关 键 词：康德历史哲学 目的论 费希特 谢林 黑格尔 

分 类 号：B516.3[哲学宗教—外国哲学]