Chapter 1 Hegel’s times and life
黑格尔的时代
Hegel’s times
1770年，格奥尔格·威廉·弗里德里希·黑格尔出生于斯图加特。Georg Wilhelm Friedrich Hegel was born in Stuttgart in 1770. 他的父亲是符腾堡公国宫廷中一个官职不大的文职人员，其他亲戚则是教师或路德会牧师。His father was a minor civil servant at the court of the Duchy of Württemberg. Other relatives were teachers or Lutheran ministers. 关于黑格尔的生平，没有什么异乎寻常的事情可讲，但他所处的时代在政治、文化和哲学上都很重要。There is nothing particularly extraordinary to relate about his life, but the times in which he lived were momentous, politically, culturally, and philosophically.
1789年攻占巴士底狱的消息传遍了欧洲。In 1789 news of the fall of the Bastille reverberated around Europe. 此时华兹华斯写道：It is of this moment that Wordsworth wrote:
活到黎明已是至幸，
再得青春何负此生！
Bliss was it in that dawn to be alive,
But to be young was very heaven!
此时黑格尔年近19岁。Hegel was just short of his nineteenth birthday. 后来他也称法国大革命是“灿烂的黎明”，并说“一切思想者都分享了这个时代的欢欣”。He too was later to call the French Revolution a ‘glorious dawn’ and to add: ‘All thinking beings shared in the jubilation of this epoch.’ 春天的一个周日清晨，满怀这种欢欣的黑格尔曾和几位同学到郊外种下一棵自由树，象征着大革命播下的希望种子。Sharing in it himself one Sunday morning in spring, he went out with some fellow students to plant a liberty tree, a symbol of the hopes sown by the Revolution.
黑格尔21岁时，法国大革命战争已经开始，不久革命军便侵入了德国。By the time Hegel was twenty-one, the Revolutionary Wars had begun, and Germany was soon to be invaded by the revolutionary armies. 今天我们所说的德国，当时由300多个国家、公国和自由城市组成，作为奥地利皇帝弗朗西斯一世统治之下的神圣罗马帝国松散地联合在一起。The area we now know as Germany then consisted of more than 300 states, duchies, and free cities, loosely linked together as the Holy Roman Empire under the leadership of Francis I of Austria. 拿破仑在乌尔姆和奥斯特利茨大败奥地利人，1806年又在耶拿的战斗中摧毁了第二强大的德意志国家普鲁士的军队，一举终结了这个千年帝国。Napoleon put an end to this thousand-year-old empire when he trounced the Austrians at Ulm and Austerlitz, and then in 1806 crushed the armies of the next most powerful German state, Prussia, at the battle of Jena. 黑格尔当时生活在耶拿。Hegel was living in Jena at the time. 也许有人以为他始终同情战败的德意志国家，但他在耶拿被法国人占领后第二天写的一封信却只表露了对拿破仑的崇敬之情：One might have expected his sympathies to have been with the defeated German state, but a letter he wrote the day after Jena was occupied by the French shows only admiration for Napoleon: “我看到皇帝——这个世界灵魂——骑马穿城而过，去检阅军队。‘The Emperor – this world soul – I saw riding through the city to review his troops;看到这样一个人在这里集中成一点，坐在马背上，走向世界并且统治它，这的确是一种奇妙的感受。” it is indeed a wonderful feeling to see such an individual who, here concentrated into a single point, sitting on a horse, reaches out over the world and dominates it.’
在拿破仑统治欧洲的整个时期，黑格尔始终保持着这种崇敬之情。This admiration remained throughout the period in which Napoleon ruled over Europe; 而当拿破仑1814年战败时，黑格尔称之为一个悲剧，是平庸毁灭伟大天才的奇观。and when in 1814 Napoleon was defeated, Hegel referred to this as a tragic thing, the spectacle of an immense genius destroyed by mediocrity.
1806到1814年的法国统治时期，德国发生了重大变革。The period of French power, between 1806 and 1814, was a period of reform in Germany. 在普鲁士，自由党人冯·施泰因被任命为国王首席顾问。上任后，他立即废除了农奴制，并重新组建政府。In Prussia, von Stein, a liberal, was appointed chief adviser to the king, and immediately abolished serfdom and reorganized the system of government. 其继任者冯·哈登贝格则承诺在普鲁士建立代议制政体。He was followed by von Hardenberg, who promised to give Prussia a representative constitution; 但拿破仑战败后，这些希望都破灭了。but after Napoleon’s defeat these hopes were dashed. 普鲁士国王弗雷德里克·威廉三世对改革失去了兴趣。拖延数年之后，他于1823年建立了仅仅是临时性的“等级”（estates），这些等级只能提一些建议，而且完全受地主统治。The Prussian king, Frederick William III, lost interest in reform and in 1823, after years of delay, set up only provisional ‘estates’ which could do no more than advise, and in any case were completely dominated by landowners. 不仅如此，1819年在卡尔斯巴德的一次会议上，所有德意志国家还一致同意审查报纸和期刊，并对宣扬革命思想的人采取镇压措施。Moreover in 1819, at a meeting at Carlsbad, all the German states agreed to censor newspapers and periodicals and to adopt repressive measures against those who advocated revolutionary ideas.
从文化角度来说，黑格尔生活在德国文学的黄金时代。From a cultural point of view, Hegel lived in the golden age of German literature. 他比歌德小20岁，比席勒小10岁，但这并不妨碍他欣赏他们的所有成熟作品。Twenty years younger than Goethe and ten years younger than Schiller, he was nevertheless old enough to appreciate all of their mature works as they appeared. 他是诗人荷尔德林的密友，与诺瓦利斯、赫尔德、施莱尔马赫、施莱格尔兄弟等德国浪漫主义运动的领导者也是同时代人。He was a close friend of the poet Hölderlin, and a contemporary of the leaders of the German Romantic movement, including Novalis, Herder, Schleiermacher, and the Schlegel brothers. 歌德和席勒对黑格尔产生了重大影响，黑格尔显然认同浪漫主义运动的一些想法，尽管他拒绝接受浪漫主义者的大部分主张。Goethe and Schiller were major influences on Hegel, and he was obviously taken with some of the Romantic movement’s ideas, though he rejected most of what the Romantics stood for.
不过，对黑格尔的发展影响最大的是当时德国哲学的状况。Most significant of all for Hegel’s development was the state of German philosophy in the period in which he worked. 为了理解黑格尔本人思想的背景，我们需要从康德开始讲起，并简要概述康德之后的发展。To appreciate the background to Hegel’s own thought, we need to begin this story with Kant, and briefly sketch what happened thereafter.
1781年，伊曼努尔·康德出版了《纯粹理性批判》。Immanuel Kant published the Critique of Pure Reason in 1781. 如今，这部著作被誉为古往今来最伟大的哲学著作之一。This is now regarded as one of the greatest philosophical works of all time. 康德想要确定我们的理性或理智在知识道路上能够获得或不能获得哪些东西。Kant set out to establish what our reason or intellect can or cannot achieve in the way of knowledge. 他的结论是，我们的心灵并不只是被动地接受从眼睛、耳朵和其他感官得来的信息。He concluded that our mind is no merely passive receiver of information obtained by our eyes, ears, and other senses. 知识之所以可能，是因为我们的心灵在主动起作用，它对我们的经验进行组织和系统化。Knowledge is only possible because our mind plays an active role, organizing and systematizing what we experience. 我们是在空间、时间和实体的框架内认识世界的；We know the world within a framework of space, time, and substance; 但空间、时间和实体并非独立于我们而存在“在那里”的客观实在，but space, time, and substance are not objective realities that exist ‘out there’, independently of us. 而是我们的直观或理性的创造物，没有直观或理性，我们就无法理解世界。They are creations of our intuition or reason without which we could not comprehend the world. 那么，我们也许自然会问，独立于我们把握世界的框架的世界到底是什么样子呢？What, then, one might naturally ask, is the world really like, independently of the framework within which we grasp it? 康德说，这个问题永远也得不到回答。This question, Kant says, can never be answered. 独立的实在——康德称之为“自在之物”的世界——永远超出了我们的认识。Independent reality – Kant called it the world of the ‘thing-in-itself’ – is for ever beyond our knowledge.
康德生前，使其享有盛誉的不仅有《纯粹理性批判》，During Kant’s lifetime it was not simply the Critique of Pure Reason that built his towering reputation. 还有其他两部批判，即关于伦理学的《实践理性批判》和有很大篇幅关于美学的《判断力批判》。There were also two other critiques, the Critique of Practical Reason, on ethics, and the Critique of Judgement, a large part of which is on aesthetics. 在《实践理性批判》中，康德认为人是一种能够遵守理性道德律的存在，但源于我们身体本性的非理性欲望容易使人发生动摇。In the former, Kant pictured man as a being capable of following a rational moral law, but also liable to be swayed from it by the non-rational desires which have their origin in our physical nature. 于是，道德行为总要经历一番挣扎。To act morally is thus always a struggle. 要想取得胜利，就要压抑除了对道德律的崇敬之情以外的其他所有欲望，道德律引导我们自愿履行自己的义务。Victory is to be won by the suppression of all desires except the feeling of reverence for the moral law, which leads us to do our duty for its own sake. 与这种认为道德仅仅基于人性理性方面的看法相反，在《判断力批判》中，康德认为审美欣赏包含着我们理解力和想象力的和谐统一。In contrast to this view of morality as based only on the reasoning aspects of human nature, in the Critique of Judgement Kant pictured aesthetic appreciation as involving a harmonious union of our understanding and our imagination.
在《纯粹理性批判》结尾，康德表达了一个愿望：沿着他所开辟的批判哲学之路，或许可以“在本世纪结束之前”取得多个世纪以来一直没能取得的成就，亦即“使人类理性在其求知欲任何时候都致力于从事但迄今一无所成的事情上得到完全的满足”。In the closing words of the Critique of Pure Reason, Kant expressed the hope that by following the path of critical philosophy that he had trodden, it might be possible ‘before the present century runs out’ to attain what many centuries before had been unable to achieve, namely ‘to give human reason complete satisfaction about that which has always engaged its curiosity, but so far in vain’. 康德的成就是如此惊人，以至于在一段时间里，无论是康德还是他的读者似乎都认为，只需填补少量细节，全部哲学就将大功告成。So impressive was Kant’s achievement that for a time it did indeed seem, not just to Kant but also to his readers, as if there were only a few more details to be filled in, and then all philosophy would be complete. 然而，对康德的不满渐渐开始显现。Gradually, however, dissatisfaction with Kant began to be expressed.
这种不满的第一个来源是康德对“自在之物”的看法。The first source of dissatisfaction was Kant’s view of the ‘thing-in-itself’. 某种东西应当存在，但又完全不可知，这似乎是对人类理性能力的一种无法令人满意的限制。That something should exist and yet be completely unknowable seemed an unsatisfactory limitation on the powers of human reason. 康德说我们不可能认识自在之物，但又宣称知道它存在，而且是一个“物”，这难道不是自相矛盾吗？And was not Kant contradicting himself when he said that we could know nothing of it, and yet claimed to know that it exists and is a ‘thing’? 大胆否认自在之物存在的是约翰·费希特。他断言，这样做要比康德本人更忠实于康德哲学。It was Johann Fichte who took the bold step of denying the existence of the thing-in-itself, thus being more true to Kant’s philosophy, he asserted, than Kant was himself. 费希特认为，应把整个世界看成由我们能动的心灵所构成的某种东西。The whole world, in Fichte’s view, was to be seen as something constituted by our active minds. 心灵不能认识的东西就不存在。What mind cannot know does not exist.不满的第二个来源是康德的道德哲学所蕴含的人性分裂。The second source of dissatisfaction was the division of human nature implied by Kant’s moral philosophy. 在这方面，席勒在其《美育书简》中首先发难。Here it was Schiller who began the attack, in his Lectures on the Aesthetic Education of Man. 他同样认为自己是在用康德来改进康德，因为他从《判断力批判》中借用了作为理解力与想象力之统一的审美判断模型。He too saw himself as using Kant to improve upon Kant, for he borrowed from the Critique of Judgement the model of aesthetic judgement as a unity of understanding and imagination. 席勒说，我们生命的一切无疑都应是同样和谐的。Surely, said Schiller, all our life should be similarly harmonious. 把人性描绘成理性与情感的永恒分裂，把我们的道德生活描绘成两者之间的永恒争斗，这是一种退化和失败主义。To portray human nature as for ever divided between reason and passion, and our moral life as an eternal struggle between the two, is degrading and defeatist. 席勒指出，康德也许正确描述了今天人类生活的可怜状态，但并非永远如此，也不必永远如此。Perhaps, Schiller suggested, Kant was accurately describing the sorry state of human life today, but it was not always so and it need not always be so. 在因其艺术形式的纯正而饱受赞誉的古希腊，就一直存在着理性与情感的和谐统一。In ancient Greece, so much admired for the purity of its artistic forms, there had been a harmonious unity between reason and passion. 因此，席勒力主恢复生活中各个方面的审美感受，以此为基础来恢复人性中久已失去的那种和谐。To serve as a basis of a restoration of that long-lost harmony in human nature, Schiller therefore urged the revival of the sense of the aesthetic in every aspect of life.
黑格尔后来写道，康德的哲学“构成了近代德国哲学的基础和出发点”。Hegel was later to write that Kant’s philosophy ‘constitutes the basis and point of departure for modern German philosophy’. 我们可以补充说，费希特和席勒以不同方式指出了出发的方向。We could add that Fichte and Schiller, in their different ways, showed the directions these departures were to take. 对康德的后继者来说，不可知的自在之物和人性的内部分裂都是需要解决的问题。The unknowable thing-in-itself and the conception of human nature divided against itself were both, for Kant’s successors, problems in need of solutions.
在早年的一篇文章中，黑格尔赞赏席勒对康德人性观点的反驳，In an early essay, Hegel expressed his admiration for Schiller’s objections to Kant’s view of human nature, 特别是席勒认为，这种不和谐并非关于人性的永恒真理，而是一个有待解决的问题。and especially for the point that this disharmony was not an eternal truth about human nature, but a problem to be overcome. 但黑格尔并不同意美育是解决这一问题的途径，He could not accept, however, the idea that aesthetic education was the way to overcome it. 而是认为这属于哲学的任务。Instead, he regarded the task as one for philosophy.
黑格尔的生平
Hegel’s life
黑格尔在中学的学习异常出色，之后他获得了一笔奖学金，前往著名的图宾根神学院学习哲学和神学。After doing unusually well at school, Hegel won a scholarship to a well-known seminary at Tübingen, where he studied philosophy and theology. 在那里，他与诗人荷尔德林以及年纪略轻但极有天赋的哲学系学生弗里德里希·谢林开始了友谊。Here he became friendly with the poet Hölderlin and with a younger, very talented student of philosophy named Friedrich Schelling. 谢林作为哲学家闻名全国时，黑格尔还不为人所知。Schelling was to achieve a national reputation as a philosopher before anyone had heard of Hegel; 后来，当其声誉被黑格尔掩盖时，谢林抱怨这位之前的朋友照搬了他本人的思想。later, when his reputation had been eclipsed by that of Hegel, he was to complain that his former friend had taken over his own ideas. 虽然现在已经不怎么有人读谢林了，但他的观点与黑格尔非常接近，如果我们未注意到在两人一致的观点上，黑格尔又提出了哪些东西，就会觉得谢林的抱怨不无道理。Though Schelling is little read nowadays, the parallels between his views and Hegel’s are sufficiently close to lend the complaint some plausibility, provided we overlook how much more Hegel made of the points on which the two concurred.完成了图宾根的学业之后，黑格尔来到瑞士的一个富人家庭做家庭教师，After completing his studies at Tübingen, Hegel accepted a post as family tutor with a wealthy family in Switzerland. 接着又在法兰克福做类似的工作。This was followed by a similar position in Frankfurt. 在此期间，他继续阅读和思考哲学问题。During this period, Hegel continued to read and think about philosophical questions. 他撰写了宗教方面的论文，不为发表，而是为了澄清自己的思想。He wrote essays on religion, not for publication but to clarify his thoughts. 这些论文表明他一直在激进地思考。The essays show him to have been thinking along radical lines. 他把耶稣与苏格拉底相比较，并由此表明，耶稣显然是次一等的伦理教师。Jesus is compared with Socrates, and emerges from the comparison as decidedly the inferior teacher of ethics. 在黑格尔看来，正统宗教妨碍了把人恢复到和谐状态的目标，因为它迫使人自身的思考能力服从于外在的权威。Orthodox religion is, in Hegel’s eyes, a barrier to the goal of restoring man to a state of harmony, for it makes man subordinate his own powers of thought to an external authority. 直到逝世，黑格尔在一定程度上始终对正统宗教保持着这种态度。For the rest of his life, Hegel retained something of this attitude to orthodox religion; 不过他的激进态度逐渐消退，后来竟然自认为是路德派基督徒，并且定期参加路德会的宗教仪式。yet his radicalism ebbed to the extent that, later on, he could consider himself a Lutheran Christian and regularly attend Lutheran church services.
1799年，随着父亲的离世，黑格尔得到了一小笔遗产。When his father died in 1799, Hegel found himself with a modest inheritance. 他辞去家教工作，来到小国魏玛的耶拿大学找他的朋友谢林。He gave up tutoring and joined his friend Schelling at the University of Jena, in the small state of Weimar. 席勒和费希特一直在耶拿，谢林现在也已经很出名，而黑格尔几乎还没有发表过什么东西。Schiller and Fichte had been at Jena, and Schelling was now also well known; Hegel, on the other hand, had published virtually nothing and had to be content to lecture privately, 他不得不进行私人授课，依靠从少数听课学生（1801年11人，1804年30人）那里收取的少量学费贴补生活。supplementing his capital only by the small fees he collected from the few students (eleven in 1801, thirty by 1804) who came to hear him.在耶拿，黑格尔出版了论费希特与谢林哲学之间差异的一本很长的小册子：他认为在所有情况下，谢林的观点都更可取。At Jena, Hegel published a long pamphlet on the differences between the philosophies of Fichte and Schelling: in every case, in his opinion, Schelling’s view was to be preferred. 他一度与谢林合作编辑《哲学评论杂志》，并为其撰写数篇论文。For a time he worked with Schelling on a Critical Journal of Philosophy, for which he wrote several essays. 1803年谢林离开了耶拿，黑格尔则开始准备其第一部重要著作《精神现象学》。In 1803 Schelling left Jena, and Hegel began to prepare his first major work, The Phenomenology of Mind. 这时他所获得的遗产已经花光，急需用钱，His inheritance now exhausted, he was badly in need of money. 遂接受了一家出版商的合同，规定出版商先预付给他一笔现款，但若未能在规定的1806年10月13日之前将手稿寄出，他就会受到高额处罚。He accepted a publisher’s contract which provided him with a cash advance but contained draconian penalty clauses if he should fail to post the manuscript by the due date of 13 October 1806. 后来事实表明，正是在这一天，法军战胜普鲁士之后占领了耶拿。This turned out to be the day Jena was occupied by the French following their victory over the Prussians. 黑格尔不得不火速赶写该书的结尾部分，以免误了最后期限。Hegel had to rush the final sections of the book in order to meet his deadline, 随后他惊恐地发现自己已经别无选择，只得在交战军队到达耶拿城外所引起的纷乱中将其唯一的手稿寄出。and then to his consternation found that he had no alternative but to send off the manuscript – his only copy – amidst all the confusion caused by the arrival of the warring armies outside Jena. 幸好手稿平安抵达了目的地，1807年初这部著作出版了。Luckily the manuscript travelled undisturbed and the work appeared early in 1807.
最初的反应即使不是热情，也是尊敬的。The initial reaction was respectful, if hardly enthusiastic. 谢林不安地发现，该书序言中所包含的论战性攻击似乎针对的是他的观点。Schelling was understandably perturbed to find that the preface contained a polemical attack on what seemed to be his views. 黑格尔在一封信中解释说，他所要批判的不是谢林，而只是其不足道的模仿者们。In a letter, Hegel explained that he intended to criticize not Schelling but only his unworthy imitators. 谢林回复说，序言本身当中并未作这种区分，因而拒绝和解。Schelling replied that this distinction was not made in the preface itself, and refused to be mollified.他们的友谊也就此终止。 Their friendship was at an end.
耶拿的生活曾被法军的占领所打乱。Life at Jena had been disrupted by the French occupation. 大学既已关闭，黑格尔先去做了一年报纸编辑，Now that the university had closed down, Hegel worked for a year as a newspaper editor, and then accepted the headmastership of the academic high school at Nuremberg. 然后在纽伦堡高级中学担任校长九年，干得很出色。He remained in this post for nine years, and made a success of it.
除了较为常规的科目外，他还教学生们哲学。In addition to the more usual subjects, he taught his schoolboys philosophy. 至于学生们的评价，我们已经无从知晓。What they made of his lectures is not known.
在纽伦堡，黑格尔的家庭生活开始安定下来。In Nuremberg, Hegel’s domestic life became settled. 在耶拿时，黑格尔曾有一个私生子，孩子的母亲是他的女房东。据说那个女人此前曾与其他情人有过两个私生子。At Jena he had fathered an illegitimate son, the mother being his landlady, who is recorded as having had two previous illegitimate children by other lovers. 1811年，41岁的黑格尔娶了一个纽伦堡世家的女儿，In 1811, aged forty-one, Hegel married the daughter of an old Nuremberg family. 后者年龄还不到他的一半，不过据我们所知，婚姻是幸福的。She was scarcely half his age, but the marriage was, as far as one can tell, a happy one.
他们有两个儿子。黑格尔第一个孩子的母亲去世后，They had two sons, and after the death of the mother of Hegel’s first child, 他的妻子宽厚地把那个私生子也领进了家门。his wife was sufficiently tolerant to take his illegitimate son into her household as well.
黑格尔在这些年出版了那部冗长的《逻辑学》，三卷分别于1812年、1813年和1816年出版。During these years, Hegel published his lengthy Science of Logic, which appeared in three volumes in 1812, 1813, and 1816. 他的著作现已赢得更广泛的赞誉，1816年他被聘为海德堡大学的哲学教授。His works were now gaining wider appreciation, and in 1816 he was invited to take the post of Professor of Philosophy at the University of Heidelberg. 他在海德堡撰写了《哲学科学全书纲要》，对其整个哲学体系作了相对简短的陈述，There he wrote the Encyclopedia of the Philosophical Sciences, which is a relatively brief statement of his entire philosophical system. 其中许多材料在他的其他著作中都有详细论述。Much of the material in it is also contained, in amplified form, in his other works.黑格尔现在声名赫赫，普鲁士教育部长甚至邀请他接任具有崇高威望的柏林大学哲学教席。Hegel’s reputation was now so great that the Prussian Minister of Education asked him to take up the prestigious chair of philosophy at the University of Berlin. 普鲁士的教育制度已经得益于冯·施泰因和冯·哈登贝格的改革，柏林正在成为整个德国的学术中心。The Prussian educational system had benefited from the reforms of von Stein and von Hardenberg, and Berlin was becoming the intellectual centre of all the German states. 黑格尔欣然接受邀请，从1818到1831年去世一直在柏林教书。Hegel accepted the offer with alacrity, and taught at Berlin from 1818 until he died in 1831.从任何方面来讲，这最后一段时期都是黑格尔生命的巅峰。In every respect this final period was the climax of Hegel’s life. 他撰写出版了《法哲学原理》，讲授了历史哲学、宗教哲学、美学和哲学史。He wrote and published his Philosophy of Right and lectured on the philosophy of history, the philosophy of religion, aesthetics, and the history of philosophy.
他并非传统意义上的优秀授课者，但显然令学生着迷。He was not a good lecturer in the conventional sense, but he clearly captivated his students. 以下是其中一位学生的描述：Here is a description by one of them:起初，他的授课方式和思路我都无法适应。I was unable at first to find my way into either the manner of his delivery or the train of his thought. 他精疲力竭，闷闷不乐，坐在那里仿佛要瘫作一团。他低垂着头，边讲边不断翻动书页，在笔记中前后上下寻找着什么。Exhausted, morose, he sat there as if collapsed into himself, his head bent down, and while speaking kept turning pages and searching in his folio notebooks, forward and backward, high and low. 他不住地清嗓子和咳嗽，每每打断正在讲的内容。His constant clearing of his throat and coughing interrupted any flow of speech. 每一句话都是独自用力吐出的，混乱而细碎。Every sentence stood alone and came out with effort, cut in pieces and jumbled … ……要想拥有流畅而雄辩的口才，讲演者需要完全吃透主题并牢记在心。Eloquence that flows along smoothly presupposes that the speaker is finished with the subject inside and out and has it by heart … ……但这个人却不得不从事物的最深处提炼出最强大的思想。this man, however, had to raise up the most powerful thoughts from the deepest ground of things … ……无法想象还有什么能比黑格尔的授课方式更为生动地表达出那些困难而艰巨的问题。a more vivid representation of these difficulties and this immense trouble than was accomplished by the manner of his delivery would be inconceivable.
如今，黑格尔吸引了来自整个德语世界的大批听众，其中许多颇具才华的人成了他的弟子。Hegel was now attracting large audiences. People came to hear him from all over the German-speaking world, and many of the brightest became his disciples. 黑格尔去世后，这些人编辑出版了他的讲课笔记，并附上自己听课时所记下的黑格尔言论。After his death, they were to edit and publish his lecture notebooks, supplemented by additions from their own notes of what he had said. 黑格尔的《历史哲学讲演录》《美学讲演录》《宗教哲学讲演录》以及《哲学史讲演录》等几部著作都是以这种方式留传下来的。It is in this way that several of Hegel’s works – the Lectures on the Philosophy of History, the Lectures on Aesthetics, the Lectures on the Philosophy of Religion, and the Lectures on the History of Philosophy – have come down to us.
1830年，地位得到认可的黑格尔当选为柏林大学校长。In 1830, in recognition of his status, Hegel was elected Rector of the University. 次年，61岁的他突然病倒，翌日即在睡梦中与世长辞。The following year, at the age of sixty-one, he suddenly fell ill and the next day died in his sleep. 他的一位同事写道：“多么可怕的空虚！他是我们大学的台柱子。”‘What an awful void!’ wrote one of his colleagues: ‘He was the cornerstone of our university.’
