Preface
前言
The main purpose of this book is to provide a comprehensive introduction to Hegel’s philosophy, one that covers, as far as possible in a confined space, every major aspect of his thought. Although I hope it can be read with profit by Hegel scholars, it has been written primarily with a first-time reader in mind. I do not consider, therefore, some of the usual problems of Hegel scholarship, such as the detailed transitions of the dialectic or the interrelations between different parts of the system. Although these are important issues, they should not have priority in an introduction where the primary goal is to provide an overview of Hegel’s philosophy.
本书的主要目的是对黑格尔哲学提供一个综合性的导论，尽可能在有限的篇幅内覆盖其思想的每个主要方面。尽管我希望它对于研究黑格尔的学者来说也能开卷有益，但在写作过程中我的重心主要是初学者。因此，我没有考虑黑格尔学术研究中的某些老问题，比如辩证法的各个过渡的细节或者体系不同部分之间的相互联系等。尽管这些都是重要的议题，但它们在基本目标是提供一个关于黑格尔哲学概观的导论中并非首要之事。
Since my chief aim is introductory, my focus has been thematic rather than textual. I want the student to know the main themes of Hegel’s philosophy rather than the content of specific texts. With the exception of Chapter Seven, I have not engaged in sustained exegesis or commentary. There are many good commentaries on Hegel’s Phenomenology, Logic and Philosophy of Right, to which the reader is referred in the Bibliography. The chief reason for the exegetical foray in Chapter Seven will be apparent to every Hegel scholar and student. The ‘Lordship and Bondage’ chapter of the Phenomenology is central to Hegel’s entire project, yet its meaning has been much disputed. It is likely that every student, sooner or later, will have to read this famous chapter. A close reading of it is therefore a necessity, even for an introduction. It was entirely appropriate when Alexander Kojève entitled his famous commentary on this chapter Introduction to the Reading of Hegel.
由于我的主要目的是导引性的，所以我的焦点是论题性而非文本性的。我想让学生了解的是黑格尔哲学的主要论题，而非具体文本的内容。除了第七章之外，我不曾致力于持续的解释或评注。关于黑格尔的《现象学》《逻辑学》和《法哲学》，有一些很好的评注本，读者可以在参考文献中找到它们。第七章突然出现了解经式的讨论，其主要原因对于每一位黑格尔的研究者和学生来说将是显而易见的。《精神现象学》中“主人与奴隶”的章节是黑格尔整个规划的核心，然而它的含义也引起了广泛的争论。有可能每一个学生迟早都必须阅读这个著名的章节。因此即便是对于一个导论来说，细读它也是必要的。科耶夫将他关于这个章节的著名评论命名为《黑格尔释读导论》，是完全恰当的。
Although I have striven for comprehensive coverage, limitations of space have made it impossible for me to treat important aspects of Hegel’s philosophy. Much more needs to be said about Hegel’s Science of Logic, not least because of its foundational role in Hegel’s system. I do not accept the current criticisms of Hegel’s logic, and believe that it should be restored into its central place in Hegel’s system; but, for reasons of space, I have had to limit myself to rebutting a few misunderstandings and to sketching its dialectical method (pp. 163–9). I have also done scant justice to Hegel’s Naturphilosophie, which is crucial for his entire philosophy, especially his attempt to justify the organic concept of the world. Finally, Hegel’s epistemology deserves much more attention; doing it full justice, however, would have unduly lengthened an already long introduction. For this reason, an earlier chapter on Hegel’s reaction to the Grundsatzkritik and meta-critical campaign of the 1790s was dropped.
尽管我力争达到全面覆盖，但篇幅的限制使我不可能处理黑格尔哲学的某些重要方面。关于黑格尔的《逻辑学》必需要多说几句，不仅仅是因为它在黑格尔体系中的基础性作用。我不接受现在流行的对于黑格尔逻辑学的批评，而认为应当恢复它在黑格尔体系中的核心地位；但是，由于篇幅的原因，我不得不让自己仅限于驳斥一些误解和概述它的辩证方法（第163-169页1）。我对黑格尔《自然哲学》的处理也有失公允。《自然哲学》对于黑格尔的整个哲学，尤其是对于他证成一种有机的世界概念的努力，是至关重要的。最后，黑格尔的认识论值得更多的关注；然而，这个导论已经够长了，而如果要做到完全公正，将会使这个导论过于冗赘。由于这个原因，前面本有一章论述黑格尔对18世纪90年代基础批判（Grundsatzkritik）和元批判（metacritical）之争所作的反应，现在也只好割爱了。
This book is the product of three decades of reflection on Hegel and his contemporaries. I first began to study Hegel in the early 1970s at Oxford, the dawn of the Hegel renaissance in the Anglophone world. My study of Hegel first came from an interest in the intellectual sources of Marxism, but gradually evolved into a general fascination for classical German philosophy. I wrote my Oxford DPhil on the origins of Hegel’s Phenomenology under the supervision of Charles Taylor, a model Doktorvater, to whom I have many debts. I shelved my plans to write a detailed commentary on the Phenomenology when I first learned of Henry Harris’s similar project, which finally bore such marvelous fruit in Hegel’s Ladder.
本书是笔者三十年来反思黑格尔及其同时代人的产物。20世纪70年代早期，我在牛津开始研究黑格尔，正值英语世界黑格尔复兴的黎明。我的黑格尔研究最早来自一种对于马克思主义思想渊源的兴趣，但逐渐演变为对德国古典哲学的极度痴迷。我在查尔斯·泰勒（Charles Taylor）的指导下撰写我的牛津大学哲学博士论文，论述黑格尔《精神现象学》的起源。查尔斯·泰勒是博士生导师的典范，我从他那里受益良多。我曾计划写作一部详尽的《现象学》评注，当我首次了解到亨利·哈里斯（Henry Harris）同样的规划时，我将这计划束之高阁；而在《黑格尔的阶梯》（Hegel's Ladder）一书中，哈里斯的规划最终结出了丰硕的成果。
All the material for this book is new, written especially for this series. An early version of Chapter Seven appeared in my 1980 DPhil. dissertation, ‘The Spirit of the Phenomenology’, but it has been revised heavily since then. Some of the material in Chapters One and Three has appeared in my The Romantic Imperative: The Concept of Early German Romanticism (Cambridge, MA: Harvard University Press, 2003). Some work on Chapters Eight and Nine, and the epilogue, began as an article on Hegel’s political philosophy, which was due to appear in 1994 in the Cambridge History of Nineteenth-Century Political Thought, though this volume has still not appeared. Much of the material for the book was the content for a lecture course on Hegel given at Harvard in the spring of 2002.
本书中的所有材料都是新的，特别为这个系列而准备的。第七章的一个早期版本曾经是我1980年的博士论文《现象学的精神》（The Spirit of the Phenomenology）中的一部分，但自那以后已经做了极大的改写。第一章和第三章的某些材料曾经出现在我的《浪漫的规则：德国早期浪漫主义的概念》（The Romantic Imperative：The Concept of Early German Romanticism；Cambridge，MA：Harvard University Press, 2003）一书中。第八和第九章以及结语的部分工作，开始是作为一篇论述黑格尔政治哲学的文章，预定1994年刊载于《剑桥十九世纪政治思想史》（Cambridge History of Nineteenth-Century Political Thought）中，但是该书至今仍未出版。本书的大部分材料是2002年春季在哈佛开设的黑格尔讲座课程的内容。
I have now taught Hegel at six universities – Syracuse, Indiana, Harvard, Yale, Penn and Wisconsin – and I still struggle with the daunting pedagogical challenges. My students, both graduate and undergraduate, have been unfailingly enthusiastic, diligent and longsuffering fellow climbers in the attempt to conquer the Hegelian Matterhorn. My debts to their many objections, suggestions, doubts and queries over the years are immense. So to them this book is dedicated.
目前我已经在六所大学讲授过黑格尔——锡拉丘兹（Syracuse）、印第安纳（Indiana）、哈佛（Harvard）、耶鲁（Yale）、宾夕法尼亚（Penn）和威斯康辛（Wisconsin），仍然在与教学上令人畏惧的挑战作斗争。我的学生，包括研究生和本科生，作为登山伙伴，一直带着经久不衰的热情、勤勉和坚韧，试图去征服黑格尔哲学的马特洪峰（Matterhorn）2。多年来，我从他们的异议、建议、怀疑和质疑中获益良多。因此，这本书是献给他们的。
Finally, I am especially grateful to Robert Stern for his detailed
reading of the entire manuscript.
Frederick Beiser
Syracuse, New York
10 July 2003
最后，我要特别感谢罗伯特·斯特恩（Robert Stern），他详细阅读了整部手稿。
弗雷德里克·拜塞尔
纽约，锡拉丘兹
2003年7月10日
