法哲学视域下黑格尔“真实的良心”伦理解读
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摘要
在黑格尔的法哲学体系中,良心在道德阶段和伦理阶段有着"形式的良心"和"真实的良心"的本质区别。道德阶段的"形式的良心"是个体纯粹抽象的主观自我确信,自我意识在缺乏绝对反思的情况下容易使良心转向作恶的待发点上。而伦理阶段的"真实的良心"是以善为普遍化要求的一种伦理设计和价值追求,规定着道德主体相应的客观行动标准和义务要求,能够避免良心走向恶的可能性。当"真实的良心"真正具有伦理性性格时,自在自为的善和自由就会实现,而现实的伦理精神就会以客观的、普遍的伦理实体定在——家庭、公民社会和国家彰显出来,真正实现了伦理对道德的价值超越。
In the system of Hegel's law and philosophy,conscience has the essential difference between "formal conscience" and "real conscience" in the moral and ethical stages.In the moral stage, "formal conscience" is the pure and abstract subjective self-confidence of the individual.The self-consciousness can easily turn the conscience to the point of being evil in the absence of absolute reflection.While in the ethical stage, "real conscience" is a kind of ethical design and value pursuit for good,which stipulates the corresponding objective action standard and obligations of the moral subject.So,it can avoid the possibility of conscience moving toward evil.When "real conscience" truly has an ethical character,the good and freedom of self-reliance will be realized,and the realistic ethical spirit and will be manifested by objective and universal ethical entities such as the family,the civil society and the country.It truly achieves the value transcendence of ethics to moral.
In the system of Hegel's law and philosophy,conscience has the essential difference between "formal conscience" and "real conscience" in the moral and ethical stages.In the moral stage, "formal conscience" is the pure and abstract subjective self-confidence of the individual.The self-consciousness can easily turn the conscience to the point of being evil in the absence of absolute reflection.While in the ethical stage, "real conscience" is a kind of ethical design and value pursuit for good,which stipulates the corresponding objective action standard and obligations of the moral subject.So,it can avoid the possibility of conscience moving toward evil.When "real conscience" truly has an ethical character,the good and freedom of self-reliance will be realized,and the realistic ethical spirit and will be manifested by objective and universal ethical entities such as the family,the civil society and the country.It truly achieves the value transcendence of ethics to moral.
引文
[1]黑格尔.法哲学原理[M].范扬,张启泰,译.北京:商务印书馆,1961.
[2]贺麟.黑格尔哲学讲演录[M].上海:上海人民出版社,1986.
[3]牟宗三.道德的理想主义[M].长春:吉林出版集团有限责任公司,2010.
[4]伍德.黑格尔的伦理思想[M].黄涛,译.北京:知识产权出版社,2016.
[5]利科.爱与公正[M].韩梅,译.上海:华东师范大学出版社,2016.
[6]WALTER C,HARRIS H S.Faith and Knowledge[M].Albany:SUNY Press,1977.
[7] DEWEY J.The Later Works of John Dewey,1925—1953.Volume Five:1929—1930[M].Carbondale:Southern Illinois University Press,1984.
[8] DEWEY J.The Later Works of John Dewey,1925—1953.Volume Seven:1932[M].Carbondale:Southern Illinois University Press,1985.
[9]何怀宏.良心论[M].北京:北京大学出版社,2009.
[10]贺麟.黑格尔的《法哲学原理》[J].福建论坛,1983(1):51-65.
[11]邓晓芒.邓晓芒讲黑格尔[M].北京:北京大学出版社,2006.
[12]蒋庆.良知只可呈现而不可坎陷——王阳明与牟宗三良知学说之比较及“新外王”评议[J].中国文化,1996(2):168-181.
[13]黑格尔.精神现象学(下卷)[M].贺麟,王玖兴,译.北京:商务印书馆,1979.
[14]岳世川.敬畏自然的人文视野与现实分析——马克思主义生态哲学的再思考[J].信阳师范学院学报(哲学社会科学版),2012,32(7):8-12.
[2]贺麟.黑格尔哲学讲演录[M].上海:上海人民出版社,1986.
[3]牟宗三.道德的理想主义[M].长春:吉林出版集团有限责任公司,2010.
[4]伍德.黑格尔的伦理思想[M].黄涛,译.北京:知识产权出版社,2016.
[5]利科.爱与公正[M].韩梅,译.上海:华东师范大学出版社,2016.
[6]WALTER C,HARRIS H S.Faith and Knowledge[M].Albany:SUNY Press,1977.
[7] DEWEY J.The Later Works of John Dewey,1925—1953.Volume Five:1929—1930[M].Carbondale:Southern Illinois University Press,1984.
[8] DEWEY J.The Later Works of John Dewey,1925—1953.Volume Seven:1932[M].Carbondale:Southern Illinois University Press,1985.
[9]何怀宏.良心论[M].北京:北京大学出版社,2009.
[10]贺麟.黑格尔的《法哲学原理》[J].福建论坛,1983(1):51-65.
[11]邓晓芒.邓晓芒讲黑格尔[M].北京:北京大学出版社,2006.
[12]蒋庆.良知只可呈现而不可坎陷——王阳明与牟宗三良知学说之比较及“新外王”评议[J].中国文化,1996(2):168-181.
[13]黑格尔.精神现象学(下卷)[M].贺麟,王玖兴,译.北京:商务印书馆,1979.
[14]岳世川.敬畏自然的人文视野与现实分析——马克思主义生态哲学的再思考[J].信阳师范学院学报(哲学社会科学版),2012,32(7):8-12.