无时间性的真无限:黑格尔哲学初期的一个关键问题  

The true infinite without time:A decisive question in Hegel's early philosophy

作　　者：余玥[1] YU Yue(Sichuan University, Chengdu 610065, China)

机构地区：[1]四川大学,成都610065

出　　处：《云南大学学报（社会科学版）》2017年第6期18-24,共7页The Journal of Yunnan University:Social Sciences Edition

摘　　要：1803年前,黑格尔对时间问题缺乏关注。相形之下,在1807年《精神现象学》中,他已将时间看作哲学的重要主题。为什么黑格尔从1795到1802年曾对时间问题无动于衷。在1795年左右,黑格尔主要关注爱的无限性问题。在其法兰克福时期和耶拿初期,他虽然看到了时间性的客观世界的地位,但却并未对此加以强调,而只是强调了主体性的爱与客体性的世界的统一的绝对自身。1802年,通过研究雅各比和康德关于时间问题的争论,黑格尔刻意歪曲了雅各比哲学中的时间问题的重要性,以自己的方式,将时间性的有限存在者问题与物自身问题连接进行考察,从而以一种哲学性的真无限问题策略性地取代了时间问题。这一策略运用与黑格尔原初性的哲学体系理解直接相关,由此,黑格尔将雅各比哲学与康德哲学一并归类为反思性哲学,并对之加以"超越"。Before 1803 Hegel was not concerned with the question of time, but since 1807 he took the question of time as the core of the philosophical system in his Phenomenology of Spirit. This suggests that it is necessary to discuss the history before the Hegelian representation of time to understand the basis on which Hegel began his research of time. In 1795 Hegel only focused on the eternity of love that has nothing to do with the question of time. Although in his Frankfurt period and at the beginning of the Jena period he noticed the importance of the temporal objective world, he only underlined the absolute unity of the subjective love and the objective world. In 1802 Hegel began his study on the famous debate on time between Kant and Jaeobi. He misin- terpreted Jacobi intentionally, because he wanted to translate the question of the temporal finite in Jacobi＇s philosophy into the other question, namely, how the thing in itself could be seen as the thing in itself at all. He used this strategy to explain the ini- tial stance of his philosophy, namely the philosophical need for the true infinity. This allowed him to classify the philosophies of Kant and Jaeobi as the reflexive philosophies, so that both could be ＂overwhelmed＂ by the new Hegelian philosophy of true in- finity eventually.

关 键 词：黑格尔 时间 时间性有限存在者 真无限 反思哲学 

分 类 号：B516.35[哲学宗教—外国哲学]