作　者：陈赟
关键词：精神；人与神；上帝与世界；黑格尔；世界历史
摘　要：

 启蒙以来，内在性与超越性的分裂使人与世界内在化了，失去了神性的光辉；上帝则因其彼岸化而成为奥秘。黑格尔以精神的概念重新定义上帝，耶稣基督死后复活的象征成为其思想资源和深层背景。精神兼摄神人，它意味着一种双向的运动，即人的上升与神的下降的统一。黑格尔进一步实现上帝与世界的和解，世界历史祭坛上发生的民族更替与文明盛衰等等，不再被视为毫无意义的无常变化和无谓牺牲，而是精神在世界中以受难方式自我训练，进而至新生的方式。“出埃及记”构成犹太—基督宗教对历史的处理，即将历史视为从世界历史中的逃离，以期达到上帝之再临的期盼；然而这样的上帝只能居住在灵魂中而不能展现在历史中，黑格尔以精神的客观化能力连接灵魂与世界，离开世界的上帝不再具有合法性，以此方式作为精神之象征的上帝被引入国家及其伦理生活中，人不是在个体之内的体验中而是以成员身份参与伦理共同体的生活，才能见证上帝之显现。作为黑格尔式“上帝”自我确证的场所和方式，世界历史表现为精神通过世俗历史中的受难而自我训练，进而上升至新纪元的辩证历程，换言之，是精神借助民族和文明的肉身的更替而获得新生的一种曲折方式。

 

The Spiritual Dialectics of Mutual Participation of God and Man And the Regime of Hegel's Philosophy of History

Chen Yun ( East China Normal University)

 

Abstract The division of immanence and transcendence since the Enlightenment has internalized man and the world, losing the brilliance of divinity, while God's transcendence has been misplaced as an incompre‐ hensible entity, so God will always be a Mystery. Hegel redefined God with the concept of spirit, and the sym‐ bol of the resurrection of Jesus Christ became the resource and deep background of his thoughts. Spirit is the unity of God and man. It means a two-way movement, that is, the unity of man's ascent and God's descent. Furthermore, Hegel's realization of the reconciliation between God and the world, the national turnover and the rise and fall of civilizations that occurred on the altar of world history, etc., are no longer regarded as meaningless impermanent changes and unnecessary sacrifices, but as the spirit going through self-training in the world in the way of suffering. The purpose of this training is to get a new life after the death of the natural life it has enshrined in. "Exodus" constitutes the Jewish-Christian treatment of history, which regards history as an escape from world history in order to achieve the expectation of God's return; however, such a God can only live in the spiritual consciousness and cannot be objectively shown in history. Hegel connects spirit and the objective world with the ability of spiritual objectification. God who has left the world no longer has legit‐ imacy. In this way, God as a spiritual symbol is introduced into the civilization-state and its ethical life. Man is not in the individual's inner experience, but is a member to participate in the ethical life of the community in order to witness the manifestation of God. World history, as the field and way of Hegelian "God" self-veri‐ fication, is manifested as the dialectical process of spiritual self-training through sacrifice in secular history, and then rising to the new era. In other words, it is a tortuous way for the spirit to be reborn through the re‐ placement of the flesh of the nation and civilization.

Key words spirit; man and God; God and the world; Hegel; world history

 

■ 作者简介
 陈赟，哲学博士，华东师范大学中国现代思想文化研究所暨哲学系教授、博士生导师；上海 200062。

 

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