论黑格尔哲学中的外化概念

【作者】 张严；

【导师】 叶秀山；

【作者基本信息】 中国社会科学院研究生院 ， 外国哲学， 2010， 博士

【摘要】 外化概念是贯穿黑格尔整个哲学体系的一个重要概念。外化概念既是沟通黑格尔哲学与哲学史的一个桥梁,又是通过考察黑格尔如何解决主客统一问题来理解整个黑格尔哲学的一条途径。黑格尔的外化概念针对的是近代哲学中的主客二分模式。笛卡尔的“我思故我在”确立了主客二分的思想格局,其心物二元论是主客二分思维模式的典型代表。黑格尔扬弃了斯宾诺莎的实体、康德的统觉、费希特的绝对自我和谢林的客观的主体-客体等概念,提出了作为最高统一体的绝对精神这个概念,把主体与客体的统一放到绝对精神的自身分裂和重新统一的过程中来实现,把主体与客体的对立视为绝对精神发展过程中的必然一环。由统一的主体-客体自身分裂为主体和客体的辩证过程就是外化。黑格尔的外化概念最初是在耶拿时期的体系草稿中提出来的,在该著作中黑格尔将劳动理解为一种外化。在《精神现象学》中,外化概念成为一个核心概念。外化是绝对精神的自我分裂,是绝对精神将自身设定为对象,通过这个对象来认识自身。精神的发展过程是绝对精神不断外化并返回自身的过程,而意识、自我意识、理性等就是绝对精神外化出的各个形态,即绝对精神的“现象”,最后绝对精神从外化的形态中返回自身从而完全认识了自身,这种认识就是绝对知识。在《哲学全书》中,外化概念已具备比较完备的形态:纯概念的自身运动最后达到的绝对理念是外化的最初内核,这是逻辑学所阐明的。最初的绝对精神还不具有实在性,因此它要将自身实体化,也就是将自身在时间和空间中实现出来,达到自身的定在,这就是外化。外化的结果是自然和历史。这是自然哲学和精神哲学所阐明的。自然是空间中外化了的理念,历史是时间中外化了的精神。外化的过程是绝对精神的自我展开,它对应着否定之否定的第一个否定,而否定之否定的第二个否定,就是精神从外化了的形态返回自身,就是对这个环节的外化的扬弃,即内化。从整体上来看,从逻辑到自然是外化,从自然到精神是内化。经过这个外化-内化过程,绝对精神从外化了的形态返回自身,扬弃了分裂和对立,统一了主体与客体,达到了与自身同一,这种同一是经过了中介的同一,是同一与非同一的同一。在费尔巴哈对黑格尔外化思想的批判的基础上,马克思批判、吸收和改造了黑格尔的外化概念,创立了劳动异化理论。西方马克思主义将异化作为其哲学探讨的核心课题,在文化层面发展了马克思的劳动异化理论。更多还原

【Abstract】 The concept of externalization is an important concept through the system of Hegel’s philosophy, not only as a bridge between Hegel’s philosophy and the history of philosophy, but also as a shortcut to understand Hegel’s philosophy by analyzing how Hegel realizes the reunification of subject and object. Hegel proposes this concept as responding to the pattern of subject-object in modern philosophy. Descartes’"I think, therefore I am" establishes the pattern of subject-object. The dualism of mind-matter is just a typical representative of the pattern. Hegel sublates Spinoza’s substance, Kant’s apperception, Fichte’s absolute selbst and Schelling’s objective subject-object, proposes absolute spirit as an absolute highest concept, and achieves the unity of subject and object through the the self-disunion and re-unification of absolute spirit, regarding the opposition of subject and object as an inevitable moment of the process in the development of absolute spirit. The dialectical process in which the unified subject - object splits into subject and object is just externalization.Hegel’s concept of externalization first appears in Jenaer system drafts. In this works Hegel interpretes labor as a kind of externalization. In the Phenomenology of Spirit, externalization is becoming a core concept. Externalization is self-division of absolute spirit, absolute spirit sets itself as object, recognizing itself by this object. The process of spirit’developing is the process of externalization of absolute spirit and return to itself, and consciousness, self-consciousness, reason are various forms of externalization of absolute spirit, as the phenomena of absolute spirit. Finally absolute spirit returns to itself from the various forms and achieves the full understanding of itself. This understanding is just absolute knowledge.In the Encyclo Pedia of the Philosophical Sciences, externalization gets its relatively complete form: the self-movement of pure concept at last to the absolute idea is the core of externalization,which is proved by logic. But the absolute idea is not real, therefore it has to realize its substantiation in time and space and becomes Dasein. This process is externalization. Nature and history as the products of externalization is interpreted by philosophy of nature and philosophy of spirit. Nature is the externalized idea in space, and history is the externalized spirit in time. The process of externalization is self-expression of absolute spirit, which corresponds to the first negation of“negation of negation”. Spirit’s return to itself from the externalized forms is the Sublation of externalization, that is the second negation of“negation of negation”. On the whole, the process from logic to nature is externalization and the process from nature to spirit is internalization. During this process of externalization-internalization, absolute spirit achieves the identity with itself by returning to itself from externalized forms, overcoming the division and confrontation and uniting subject and object. This identity is the intermediated identity, so this identity is the identity of identity and un-identity.Based on Feuerbach’s criticism toward Hegel’s thinking of externalization, Marx establishes the theory of alienation by critizing and reforming Hegel’s externalization concept. As the core issue of Western Marxism philosophy, new theory of alienation is developed in the cultural dimension as the development of Marx’s theory of alienation.更多还原