作　　者： ;

机构地区： 华中科技大学人文学院哲学系

出　　处： 《求是学刊》 2017年第6期8-16,共9页

摘　　要： 黑格尔在他的《精神现象学》中分析了启蒙和信仰之间的关系。按照黑格尔的分析,当启蒙批判信仰的时候,启蒙和信仰在意识上结构是一样的,因此启蒙批判信仰实际上是启蒙的自我批判,但是启蒙认识不到这一点,这是因为启蒙误识了自己。而启蒙对于信仰的批判导致了精神失落。它把有用性作为基本概念,在有用的世界中,手段被排除在目的之外,有用性全凭主观意志来确立。在这里个人的意志自由被确立起来了。而个人的意志自由是与一切社会组织形式相对立的。自由意志和社会组织的对立最终导致了恐怖。启蒙理性实际上是工具理性,被工具理性充实了的人是不会考虑真理的,他们所关注的只是有用性。这种只关注有用性的人也是乐于成为工具的人。这种人就是极权主义产生的社会基础。 Hegel analyzes relation between enlightenment and belief in his Phenomenology of Spirit. According to his analysis, when enlightenment criticizes belief, the structure of both is the same, and therefore this criticism is the self-criticism of enlightenment in fact. However, enlightenment cannot realize this point due to its misunderstanding of itself. Enlightenment＇ s criticism of belief leads to the loss of spirit. It takes practicality as the basic concept. In a practical world, method is excluded from aim and practicality is established according to subjective will. Thus the freedom of individual wills is established, which is opposite all social orga- nizational pattern. The conflict between free will and social organization leads ultimately terror. Enlightenment reason actually is instrument reason and man with instrument reason would not consider the truth but practicality. Man with attention only to practicality likes to be man of instrument and they are the social basis of totalitarianism.

关 键 词： 黑格尔 精神现象学 启蒙辩证法

领　　域： [哲学宗教—外国哲学]