华东师范大学(哲学社会科学版) ›› 2016, Vol. 48 ›› Issue (2): 58-67.doi: 10.16382/j.cnki.1000-5579.1016.02.007

• 宗教哲学思想研究 • 上一篇    下一篇

青年黑格尔论“犹太教问题”

朱学平   

  1. 西南政法大学行政法学院,重庆,401120
  • 出版日期:2016-03-15 发布日期:2016-03-29
  • 通讯作者: 朱学平
  • 作者简介:朱学平

Young Hegel on ‘Jewish Question’

ZHU Xue-Ping   

  • Online:2016-03-15 Published:2016-03-29
  • Contact: ZHU Xue-Ping
  • About author:ZHU Xue-Ping

摘要: 从伯尔尼后期到法兰克福时期,青年黑格尔的哲学思想逐渐从对康德、费希特的主体哲学的强调转向席勒影响下的统一哲学。在这种思想转变的语境下,黑格尔为了澄清西方人异化的根源,探寻克服之道,对犹太人的精神和命运进行了长时间的不懈探讨。在探讨的过程中,黑格尔不仅得出了亚伯拉罕(而非摩西)是犹太精神的真正缔造者的独特见解,而且还将康德、费希特的主体哲学运用于犹太教的起源及其本质的解释上,从而实现了对犹太教的主观化、人学化改造。另一方面,对席勒美学的接纳却又导致他否定了犹太人的主体性精神,使他再度以希腊的爱与美的精神作为治疗现代“异化”病的良方和出路。

Abstract: From late Berne period to Frankfurt period, the philosophical thought of young Hegel gradually shifts its emphasis on Kant and Fichte's philosophy of subject to philosophy of unity under the influence of Schiller. In the context of this transition, to seek the origin of the alienation in the western world, and to find the way of overcoming the alienation, he had a long and persistent study of the spirit and fate of the Jews. During this process, Hegel not only exclusively concludes that Abraham was the real founder of the Jewish spirit, but also applies the philosophy of subject of Kant and Fichte to the interpretation of the origin and essence of Judaism, thus realizes the subjective and humanistic refomation of Judaism. On the other hand, the reception of Schiller's aethetics leads to his negation of the subjective spirit of the Jews, and find out a way to overcome the modern alienation through Greek spirit of love and beauty.