摘要
这篇论文里我试图根据两个基本问题来分析赫尔德历史哲学：首先是人为什么具有历史性?其次是人类历史作为一个整体她的目标是什么?
赫尔德对第一个问题的思考主要表现在他关于生命和语言的思想中。赫尔德关于生命的思想是他面对启蒙时代的认识论和本体论问题所提出的自己的本体论,其实质是强调人与世界之间在本体论上的“相互依存”关系。正是人与世界之间的这种“相互依存”关系使得不同地域和时代的人对自我的建构和对世界的理解都是不同的,这种不同正是人生存的历史性。在赫尔德的理解中语言作为人与其生活世界相遇的结果,它具有两方面的意义：首先语言是人对自我存在的表达,人只有在语言中才能理解自己：其次语言是对世界的认识,世界在语言中才能被照亮。因此与人存在的历史性相应,语言表达了人理解自我与世界的历史性。人存在的历史性以及人理解自我与世界的历史性表达了人的历史性。
对第二个问题的回答赫尔德主要从基督教神学中寻找思想资源。在把整个人类历史看作是上帝的一项隐秘的计划基础上,赫尔德发展了他关于“人道”的思想。“人道”既是人与生俱来的一种潜能,也是人试图实现的目标,它包含两个功能性的概念：理性和公道。通过“理性”,上帝把命运交到人自己的手中,人必须通过他自己的理性才能认识自己的命运和人道；但是由于人类理性的有限,人对上帝法则的理解是建立在试验与错误之上的,所以只有通过“公道”,人才能不断地改正自己的错误,重新走上通向“人道”之路；正是在“理性”和“公道”这两大原则的作用下,人类不断地发现并走向“人道”。
在论文的最后我简要地讨论了赫尔德思想对德国浪漫主义的影响。
We are trying to analyse Herder's philosophy of history from two basic questions: first, why do human possess historicality? Secondly, what's the aim of the human history as a whole?
Herder's thinking on the first question is expressed in his thought on life and language. Herder's thought on life is his own ontology through which he wants to solve the epistemological and ontological problems of the age of Enlightenment, and whose main idea is the emphasis on the ontological 'interdependency' between human and world. This ontological'interdependency'makes people from different regions and times construct their selves and understand the worlds differently, which is called the historicality of human existence. In Herder's understanding, language, as results of human's encountering with his living world, has two significance:one is that language is the expression of human existence, only through language can human beings understand himself; the other is that language is the recognition of the world, through language the world is lighted. So corresponding to the historicality of human existence, language expresses the historicity of human's understanding about himself and world. The historicality of human existence and the historicity of human's understanding about himelf and world embody human's historicity.
When trying to answer the second question Herder seeks the thought resources from Christian Theology.Based on the view that seeing the whole human history as the secret plan made by God, Herder develops his thinking on'humanity'.'Humanity ', not only as a kind of potential which human beings possess from birth but also as the ideal state which human beings are trying to attain, includes two functional concepts:reason and fairness. With'reason', God placed into human being's hands their own destinies, and human beings must figure out what their destinies are and what humanity is by using their own reason; but human's understanding about the law of God is based on trial and error due to the limit of human reason, so only through' fairness', could human beings correct their error continually, and find their way leading to the humanity on and on; with the functioning of'reason'and'fairness'as two principles, human beings are discovering and approaching humanity.
In the last chapter we discuss herder's influence on German Romanticism concisely.
引文
① Herder, Johann Gottfried,Metacritique:The Linguistic Assault on German Idealism, edited and translated by Jere Paul Surber, (New York:Humanity Books,2001.)
② Herder, Johann Gottfried,Philosophical Writings,translated and edited by Michael N. Forster,(Cambridge Cambridge University Press,2002.)
③ Herder, Johann Gottfried,Selected writings on aesthetics, translated and edited by Gregory Moore,Princeton, (N.J. Oxford:Princeton University Press,2006.)
④ Adler, Hans,A companion to the works of Johann Gottfried Herder,edited by Hans Adler and Wulf
Koepke,Rochester, (N.Y.:Camden House,2009.)
①论语言的起源》, 赫尔德 著, 姚小平 译,商务印书馆,1999。
②《赫尔德美学文选》,赫尔德 著,张玉能 译,同济大学出版社,2007。
③《赫尔德》, 古留加 著, 侯鸿勋 译,上海人民出版社,1985。
④《赫尔德传》,卡岑巴赫 著,任立 译,商务印书馆,1993。
⑤复旦大学的硕士论文《赫尔德与马克思的历史观之比较》,2006年。
⑦《赫尔德文化哲学初探》,李长成,《武汉大学学报人文社会科学版》,2008年7月第四期。
⑧《试论赫尔德浪漫主义历史哲学思想》,王利红,《史学理论研究》,2008年第四期。《“人拥有语言”还是“语言拥有人”,——海德格尔论赫尔德》,叶起昌,《外语学刊》,2008年第二期。
①相关的内容请参看：威尔森：《赫尔德：民俗学与民族主义》,冯开文 译,载于《民族文学研究》,2008年3月。
②参见第五章第三节第二部分我们对赫尔德“人道”思想的详细讨论。
①正如卡西尔在《启蒙哲学》中所指出的,十八世纪的思想家和十七世纪的思想对理性的理解是不一样的,前者是以牛顿为代表的作为“归纳分析法”的理性,后者是以笛卡尔为代表的作为“演绎综合法”的理性,并且卡西尔认为正是牛顿的“分析法”导致了历史主义的兴起。这一点我在本章后面以及第二章都会进行详细地讨论,我这里说笛卡尔开启了理性主义的时代是强调他对理性的重视对十八世纪的启蒙运动产生了非常重大的影响。卡西尔的观点,参见：卡希尔著,《启蒙哲学》,顾伟铭等译,山东人民出版社,2007年4月,第五章,“征服历史领域”。
②休谟 著,《人类理解研究》,关文运 译,商务印书馆,1981年,第76页。
③卡尔·贝克尔 著,《十八世纪哲学家的天城》,何兆武 译,三联书店,2001年,第66页。
①卡希尔 著,《启蒙哲学》,顾伟铭等译,山东人民出版社,2007年4月,见第五章第四节。
②中文转引自：《德国哲人视野中的历史》,李秋零 著,中国人民大学出版社,1994,第129页。
③黄进兴 著：《历史主义与历史理论》,陕西师范大学出版社,2002年9月,第4页及当页注释2。
④中文转引自：《德国哲人视野中的历史》,李秋零 著,中国人民大学出版社,1994,第129页。
⑤同上,第129页。
①黄进兴 著：《历史主义与历史理论》,陕西师范大学出版社,2002年9月,第7页。
①卡希尔 著,《启蒙哲学》,顾伟铭等 译,山东人民出版社,2007年4月,见第五章。
②关于牛顿的“分析法”与笛卡尔的“综合法”的详细分析请参看本论文第二章第一节：作为方法的启蒙理性。
③卡希尔 著,《启蒙哲学》,顾伟铭等 译,山东人民出版社,2007年4月,第187页。
④维塞尔：《莱辛思想再释——对启蒙运动内在问题的探讨》,贺志刚 译,林和生 审校,华夏出版社,2001,第二章。
①关于对莱辛《论人类教育的分析》可参见赵林教授的论文：《莱布尼兹-沃尔夫体系与德国启蒙运动》,亦可参见维塞尔的《莱辛思想再释》第五章,莱辛尝试的神学综合。
②卡希尔 著,《启蒙哲学》,顾伟铭等 译,山东人民出版社,2007年4月,第182页。
③赵林：《莱布尼兹-沃尔夫体系与德国启蒙运动》,载于《同济大学学报》,社会科学版,第16卷第1期,2005年2月,第19页。
①卡岑巴赫：《赫尔德传》,任立 译,商务印书馆,1993,第4页。
② Lewis White Beck, Early German Philosophy:Kant and His Predecessors, (Cambridge (Mass.):The Belknap Press of Harvard University Press,1969.)p157."Pietism was the public re-emergence of a more or less continuous effort in Germany to achieve a simpler, less dogmatic, and more moralistic Christianity that that to be found in any of the established churches."
①卡岑巴赫：《赫尔德传》,任立译,商务印书馆,1993,第55页。
② Adler, Hans,A companion to the works ofJohann Gottfried Herder,edited by Hans Adler and Wulf Koepke,Rochester, (N.Y.:Camden House,2009.)p15. "For his part, however, Herder would incorporate the exercise of sound reason into his spiritual experience, thus avoiding the irrational extremes of pietism."
③卡岑巴赫：《赫尔德传》,任立译,商务印书馆,1993,第11页。
①中文转引自：卡岑巴赫：《赫尔德传》,任立 译,商务印书馆,1993,第22到23页。
①卡岑巴赫：《赫尔德传》,任立译,商务印书馆,1993,第108页
①卡希尔 著,《启蒙哲学》,顾伟铭等 译,山东人民出版社,2007年4月,第20页。
①笛卡尔 著,《谈谈方法》,王大庆 译,商务印书馆,2001年9月,第16页。
②笛卡尔 著,《谈谈方法》,王大庆 译,商务印书馆,2001年9月,第7页。
③笛卡尔 著,《谈谈方法》,王大庆 译,商务印书馆,2001年9月,第16页。
④笛卡尔 著,《谈谈方法》,王大庆 译,商务印书馆,2001年9月,第16页。
①关于笛卡尔方法论中的“分析”与“综合”,也可参见Leslie J. Beck, The Method of Descartes:A Study of the Regular, Oxford:Clarendon,1952, pp.155-71.
②关于笛卡尔“直觉与演绎”的相关详细论述请参看周晓亮的论文：《直觉与演绎：笛卡尔的方法论选择及其困境》,载于《云南大学学报》,社科版,2005年,第1期。
③ Jean Le Rond D'Alembert, Preliminary Discouse to the Encyclopedia of Diderot, trans. And intro. Richard N.Schwab (Indianapolis:Bobbs-Merrill,1963),p.80."the arms which we use to combat him belong to him no less because we turn them against him."
①伏尔泰 著,《形而上学论》,伽利玛出版社,第172、173-174页。中文转引卡西尔的《启蒙哲学》第10页。卡希尔 著,《启蒙哲学》,顾伟铭等 译,山东人民出版社,2007年4月。
② Peter Gay, The Enlightenment:An Interpretation, vol.2 (New York:Norton,1977), p137."Newton was right, and hence the Enlightenment, basing itself on Newton's method as much as on Newton's discoveries, must be right as well-it was as simple as that."
②卡希尔 著,《启蒙哲学》,顾伟铭等 译,山东人民出版社,2007年4月,第11页。
①这里我把原文中“世俗智慧”根据英文(英文所用的是“philosophy”一词)改译为“哲学”一词,我觉得这样更复合上下文的意思和康德的原意,一下有基础我也做了同样的处理。《康德著作全集》第二卷,康德著,李秋零 译,中国人民大学出版社,2003,第277页。
② 参见 Robert E. Norton教授对康德分析法的评论："Philosophy does not strive, therefore, for a quantitative or synthetic increase of human knowledge, but for the more precise understanding of the knowledge and concepts we by nature acquire through experience."Robert E. Norton,Herder's Aesthetics and the European Enlightenment,(Ithaca, N.Y.; London:Cornell University Press,1991.),p38同样的观点也可参见康德自己在这篇文章里的阐述：“对于给定的含糊不清的概念进行解析,使它们变得详尽和明确起来,这是哲学的事情。而数学的事情则是把量的各种给定的清晰可靠的概念联结起来并加以比较,以便看一看可以从中推论出什么。”(第278页),“在数学中,我在定义提供出我的对象的概念之前,还根本就没有这一概念。但在形而上学中,我有一个已经给定的概念,尽管它是含糊不清的,我应当寻找出关于对象的清晰的、详尽的、明确的概念。”(第285页)
③《康德著作全集》第二卷,康德 著,李秋零 译,中国人民大学出版社,2003,第277页。
④《康德著作全集》第二卷,康德 著,李秋零 译,中国人民大学出版社,2003,第287页。
⑤《赫尔德传》,卡岑巴赫 著,任立 译,商务印书馆,1993,第13页。
①《康德著作全集》第二卷,康德 著,李秋零 译,中国人民大学出版社,2003,第91页。
②《康德著作全集》第二卷,康德 著,李秋零 译,中国人民大学出版社,2003,第78页。
③《康德著作全集》第二卷,康德 著,李秋零 译,中国人民大学出版社,2003,第80页。
④需要指出的,康德写作这篇文章的时候他的思想正处于前批判时期,对上帝存在的先天证明或者本体论证明还没有采取批判的立场,他后来在《纯粹理性批判》中立足于对“存在”论题的新的理解,他批判了上帝存在的本体论证明。关于此问题具体的讨论请参看拙文：《康德对“上帝存在的本体论证明”的批判中的“存在”论题》,载于《现代哲学》,2009年第4期。
⑤《康德著作全集》第二卷,康德 著,李秋零 译,中国人民大学出版社,2003,第80页。
⑥译文根据英文译出,参见：Robert E. Norton,Herder's Aesthetics and the European Enlight-enment,(Ithaca, N.Y.; London:Cornell University Press,1991.),p39."If Existence cannot be demonstrated-neither can the existence of God"德文可参见：Herder, Werke, vol.1(Frankfurta/M:Deutscher Klassiker Verlag,1985).W19.
⑦同上,英文参见p39,"It is well-known truth that once accidentally flowed from the beard of Aristotle and, ever since Locke raised it again, was parroted everywhere:that all of our concepts are sensate, and the empty tablet which our soul resembled at birth was repeated everywhere."德文参见W9-10。
①赫尔德：《论语言的起源》,姚小平 译,商务印书馆,1999,第6页。
②同上,参见：第7页到第9页。
③同上,第2页。
①同上,第26页。
② Adler, Hans,A companion to the works of Johann Gottfried Herder,edited by Hans Adler and Wulf Koepke,Rochester, (N.Y.:Camden House,2009.)p124.
③赫尔德：《论语言的起源》,姚小平 译,商务印书馆,1999,第26页到第27页。
①同上,第28页。
②同上,第26页。
③ Adler, Hans,A companion to the works of Johann Gottfried Herder,edited by Hans Adler and Wulf Koepke,Rochester, (N.Y.:Camden House,2009.)p125.
④赫尔德：《论语言的起源》,姚小平 译,商务印书馆,1999,第21页。
⑤同上,第36页。
① Adler, Hans,A companion to the works of Johann Gottfried Herder,edited by Hans Adler and Wulf Koepke,Rochester, (N.Y.:Camden House,2009.)p127.
①赫尔德：《论语言的起源》,姚小平译,商务印书馆,1999,第39页。
③同上,第40页。
④同上,第38页。
⑤同上,第129页。
① Adler, Hans,A companion to the works of Johann Gottfried Herder,edited by Hans Adler and Wulf Koepke,Rochester, (N.Y.:Camden House,2009.)p124.
②赫尔德：《论语言的起源》,姚小平 译,商务印书馆,1999,第36页。
①同上,第1卷,第1篇,第5章：论反省。
②孔迪亚克论语言起源的内容参见他的代表作《人类知识起源论》,中文版,洪洁求 洪丕柱 译,商务印书馆,1997年5月,第2卷,第1篇,第1章。
③赫尔德：《论语言的起源》,姚小平 译,商务印书馆,1999,第28页。
④同上,第29页。
① Herder, Johann Gottfried, Ideen zur Philosophie der Geschichte der Menschheit, Werke, vol.6, ed. Martin Bollacher, p266.
② Marion Heinz, Sensualistischer Idealismus:Untersuchungen zur Erkenntnistheorie und Metaphysik des jungen Herders (1763-1778) (Hamburg:Meiner,1994). P135.
①费尔迪南·德·索绪尔 著：《普通语言学教程》,高明凯 译, 岑麒祥 叶蜚声 校注,商务印书馆,北京,1999年,第101-102页。
②同上,第101页。
① German Idealism:Critical Concepts in Philosophy, edited by Klaus Brinkmann, (London and New York: Routledge,2007), volume Ⅳ, p175.
① Vicki Spencer, " Towards an Ontology of Holistic Individualism:Herder's theory of Identity, Culture and Community," History of European Ideas, vol.22(1996), pp245-260; p250. "Herder identifies two main factors which contribute to these variations:external environmental factors such as climate and geography, and internal circumstances including dispositions and attitudes arising from a community's collective experience and from relations between families and individuals within communities."
② F. M. Barnard, Herder's Social and Political Thought:From Enlightenment to Nationalism (Oxford:Clarendon press,1965),p57.
③ F. M. Barnard, Herder on Nationality, Humanity, and History (Montreal and Kingston:McGill-Queen's University press,2003), p6.
④ Herder, Johann Gottfried, Ideen zur Philosophie der Geschichte der Menschheit, Werke, vol.6, ed. Martin Bollacher, p298.
① F. M. Barnard, Herder's Social and Political Thought:From Enlightenment to Nationalism (Oxford:Clarendon press,1965),p63."(i) that man could only fully realize himself as a member of a Volk, and (ii) that it was not man's lot to rule or obey".
① Brian J. Whitton:Herder's Critique of the Enlightenment:Cultural Community versus Cosmopolitan Rationalism, History and Theory, Vol.27, No.2 (May,1988), pp146-168.
① A.Gillies:Herder's Approach to the Philosophy of History, The Modern Language Review, Vol.35, No.2(Apr., 1940),pp193-206.p195.
①卡希尔 著,《启蒙哲学》,顾伟铭等 译,山东人民出版社,2007年4月,第215页。
①关于赫尔德《1769年游记》的中文介绍可以参见：曹卫东：赫尔德的一七六九之旅,载于《读书》2002年第6期。
①中文转引自：《赫尔德传》,卡岑巴赫 著,任立 译,商务印书馆,1993,第32至33页。
②同上,第55页。
①《赫尔德传》,卡岑巴赫著,任立译,商务印书馆,1993,第4到第5页。
②译文根据英文译出,英文参见：Beiser, Frederick C., The fate of reason:German philosophy from Kant to Fichte, (Cambridge, Mass.; London:Harvard University Press,1987.) p21."All appearances of nature are dreams, visions, puzzles, which have a hidden meaning, a secret significance. The books of nature and history are nothing more than ciphers, hidden signs, which require the key of Holy Scripture".德文参见：Hamann, Werke,Ⅲ,284.
③这里主要是指当赫尔德的《论语言的起源》这篇论文出版以后,哈曼本着他神秘主义的立场对赫尔德从历史主义的角度研究语言的方法进行了批判,赫尔德觉得他曾经的朋友不再能理解他,所以和哈曼断了交往三年有余。
④ Clark, Robert T, Herder:his life and thought,(Berkeley:University of California Press,1955.),第168到171页。
①《赫尔德传》,卡岑巴赫 著,任立 译,商务印书馆,1993,第55页。
②同上,第56页。
③中文转引自：《赫尔德传》,卡岑巴赫 著,任立 译,商务印书馆,1993,第56页。
①《论语言的起源》, 赫尔德 著, 姚小平 译,商务印书馆,1999,第21到22页。
①沃尔什 著：历史哲学导论,何兆武 张文杰 译,社会科学文献出版社,1991,第6页。
②转引自：《德国哲人视野中的历史》,李秋零 著,中国人民大学出版社,1994,第13页。
③“自然哲学”和“科学哲学”的类比也是沃尔什教授作出的,参见：沃尔什 著：历史哲学导论,何兆武 张文杰 译,社会科学文献出版社,1991,第7页。
④一般学界公认的历史哲学的开端是1725年维科的《新科学》的出版。
⑤ Adler, Hans,A companion to the works of Johann Gottfried Herder,edited by Hans Adler and Wulf Koepke,Rochester, (N.Y.:Camden House,2009.)p66.
① Herder, Johann Gottfried,Philosophical Writings,translated and edited by Michael N. Forster,(Cambridge: Cambridge University Press,2002.),导论第16页.
① Herder, Johann Gottfried,Philosophical Writings,translated and edited by Michael N. Forster,(Cambridge: Cambridge University Press,2002.),导论第17页.
①同上,第323到324页。
②同上,第323页。
③ Isaiah Berlin:"Herder and the Enlightenment," in Berlin, The Proper study of Mankind (New York:Farrar, Straus and Giroux,1997), p364.
④ Wells, G. A.,Herder and after:a study in the development of sociology, (The Hague:Mouton,1959.)在此书中,well教授直接把赫尔德的基础理论部分叫作‘"Herder's anthropology"
⑤同上,第21页。
①同上,p56.
② Adler, Hans,A companion to the works ofJohann Gottfried Herder,edited by Hans Adler and Wulf Koepke,Rochester, (N.Y.:Camden House,2009.)p77.
③根据英文译出,参见同上,第77页。"Nature, with the unending variety that is loves, seems to have formed all the living things of our earth according to a single master plasma of organization."德文参见：Herder, Johann Gottfried,Herders sa□mmtliche Werke, herausgegeben von Bernhard Suphan,(Berlin:Weidmann,1877-1913.), vol 13, p67.
④根据英文译出,参见同上,第77到78页。"That one organic principle of nature, which we now call forming, now driving, now sensitive, now artificially constructing…is fundamentally only one and the same organic force."德文参见：Herder, Johann Gottfried,Herders sa□mmtliche Werke, herausgegeben von Bernhard Suphan,(Berlin:Weidmann,1877-1913.), vol 13, p102.
⑤根据英文译出,参见同上,第78页。"Only one principle of life seems to reign in nature:this is the etherial or electrical current".德文参见 :Herder, Johann Gottfried,Herders sa□mmtliche Werke, herausgegeben von Bernhard Suphan,(Berlin:Weidmann,1877-1913.), vol 13, p77.
①根据英文译出,英文参见：Adler, Hans,A companion to the works ofJohann Gottfried Herder, edited by Hans Adler and Wulf Koepke,Rochester, (N.Y.:Camden House,2009.)p99. "Our earth is one of the middle planets."德文参见同上,vol13,p16.
②根据英文译出,英文参见同上,p99.‘"The human being is a middle creature among the earth's animals."德文参见同上,p65.
③根据英文译出,英文参见同上,p99"The current condition of human beings is probably that of the binding middle link between two worlds.'德文参见同上,p194.
①根据英文译出,英文参见同上,p100"It seems that everything was meant to be on earth that was possible tobe.”德文参见同上,vol 13,p148.
①亚里士多德著：《尼各马克伦理学》,廖申白译注,商务印书馆,2003,北京,第161页；第五卷,第10节,1138a。
②同上。
③同上。
④同上
⑤同上。
①根据英文译出,英文参见同上,p111.‘"If they went wrong or became mired halfway in an inherited tradition, they suffered the consequences of these errors and atoned for their own guilt."德文参见同上,p210.
②根据英文译出,英文参见同上,p112.‘"for whatever can happen, happens; whatever can have an effect, does so. But reason and fairness alone persist, since nonsense and foolishness devastate themselves and the earth."德文参见同上,p250.
① Herder, Johann Gottfried,Philosophical Writings,translated and edited by Michael N. Forster,(Cambridge: Cambridge University Press,2002.), pvii, "Hegel's philosophy turns out to be an elaborate systematic extension of Herderian ideas (especially concerning God, the mind, and history)".
① F. M. Barnard, Herder's Social and Political Thought:From Enlightenment to Nationalism (Oxford:Clarendon press,1965),p57.
①以赛亚·伯林：《浪漫主义的根源》,亨利·哈代 编,吕梁 等译,译林出版社,南京,2008年,第62到63页。
1.《赫尔德传》,卡岑巴赫 著,任立 译,商务印书馆,1993。
2.《赫尔德》,古留加 著,侯鸿勋 译,上海人民出版社,1985。
3.《论语言的起源》,赫尔德 著,姚小平 译,商务印书馆,1999。
4.《德国哲人视野中的历史》,李秋零 著,中国人民大学出版社,1994。
5.《德国历史观》,格奥尔格 著,彭刚 译,凤凰出版传媒集团、译林出版社,2006。
6.《启蒙哲学》,卡希尔 著,顾伟铭等 译,山东人民出版社,2007。
7.《康德全集》第一卷,康德著,李秋零 译,中国人民大学出版社,2003。
8.《康德全集》第二卷,康德著,李秋零 译,中国人民大学出版社,2003。
9.《纯粹理性批判》,康德 著,邓晓芒 译,杨祖陶校,人民出版舍,2004。
10.《谈谈方法》,笛卡尔 著,王大庆 译,商务印书馆,2001。
11.《人类理解论》,洛克 著,关文运 译,商务印书馆,1983。
12.《历史哲学导论》,沃尔什 著,何兆武 张文杰 译,社会科学文献出版社,1991。
13.《人类知识起源论》,孔迪亚克 著,洪洁求 洪丕柱 译,商务印书馆,1997。
14.《尼各马克伦理学》,亚里士多德 著,廖申白 译注,商务印书馆,2003。
15.《伯林谈话录》,贾汉贝格鲁编 著,扬祯钦 译,译林出版社,2002。
16.《反潮流：观念史论文集》,以赛亚·伯林 著,冯克利 译,译林出版社,2002。
17.《浪漫主义的根源》,以赛亚·伯林 著,亨利·哈代 编,吕梁 等译,译林出版社,2008。
18.《西方宗教文化》,赵林 著,武汉大学出版社,2005。
19.《思辨的张力》,邓晓芒 著,商务印书馆,2008。
20.《赫尔德美学文选》,赫尔德 著,张玉能 译,同济大学出版社,2007。
21.《历史主义与历史理论》,黄进兴 著,陕西师范大学出版社,2002。
22.《莱辛思想再释——对启蒙运动内在问题的探讨》,维塞尔 著,贺志刚 译,林和生 审校,华夏出版社,2001。
23.《普通语言学教程》,费尔迪南·德·索绪尔 著,高明凯 译,岑麒祥 叶蜚声校注,商务印书馆,1999。
24.《论文学》,梅林 著,张玉书、韩耀成、高中甫 译,人民文学出版社,1982。
25.“莱布尼兹-沃尔夫体系与德国启蒙运动”,赵林 著,载于《同济大学学报》,社会科学版,第16卷第1期,2005年2月。
26.“直觉与演绎：笛卡尔的方法论选择及其困境”,周晓亮 著,载于《云南大学学报》,社科版,2005年,第1期。
27.“赫尔德的一七六九之旅”,曹卫东 著,载于《读书》2002年第6期。
28.“哈曼的伦敦之行及其思想史意义”,曹卫东 著,载于《河北学刊》,2005年3月。
1. Herder, Johann Gottfried,On world history:an anthology,edited by Hans Adler and Ernest A. Menze; translated by Ernest A. Menze with Michael Palma, (Armonk, N.Y.:M.E. Sharpe, c1997.)
2. Herder, Johann Gottfried, Outlines of a philosophy of the history of man,translated from the German of John Godfrey Herder, by T. Churchill,(London:printed for J. Johnson, by Luke Hansard,1800.)
3. Herder, Johann Gottfried,Reflections on the philosophy of the history of mankind, Abridged, and with an introd., by Frank E. Manuel,(Chicago:University of Chicago Press,1968.)
4. Herder, Johann Gottfried,Selected writings on aesthetics, translated and edited by Gregory Moore,Princeton, (N.J. Oxford:Princeton University Press,2006.)
5. Herder, Johann Gottfried, The spirit of Hebrew poetry, translated from the German by James Marsh. Vol.2,(Burlington:Edward Smith,1833.)
6. Herder, Johann Gottfried,Philosophical Writings,translated and edited by Michael N. Forster,(Cambridge:Cambridge University Press,2002.)
7. Herder, Johann Gottfried,Against Pure Reason:writings on religion, language, and history, translated, edited, and with an introduction by Marcia Bunge,(Augsburg Fortress:Fortress Press,1993.)
8. Herder, Johann Gottfried,Metacritique:The Linguistic Assault on German Idealism, edited and translated by Jere Paul Surber, (New York:Humanity Books, 2001.)
9. Clark, Robert T, Herder:his life and thought, (Berkeley:University of California Press,1955.)
10. Berlin, Isaiah,Three critics of the Enlightenment:Vico, Hamann, Herder,edited by Henry Hardy,(London:Pimlico,2000.)
11. Berlin, Isaiah, Vico And Herder:Two Studies in the History of Ideas, (London:Chatto&Windus,1976)
12. Barnard, F. M,Self-direction and political legitimacy,(Oxford:Clarendon,1988.)
13. Wells, G. A, Herder and after:a study in the development of sociology,(The Hague:Mouton,1959.)
14. Robert S. Leventhal, The Disciplines of Interpretation:Lessing, Herder, Schlegel and Hermeneutics in Germany 1750-1800, (Walter de gruyter-Berlin-New York, 1994)
15. McEachran, F.,The life and philosophy of Johann Gottfried Herder, (Oxford Clarendon Press,1939.)
16. Mayo, Robert S, Herder and the beginnings of comparative literature,(Chapel Hill:University of North Carolina Press,1969.)
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22. Norton, Robert E,Herder's aesthetics and the European Enlightenment,(London: Cornell University Press,1991.)
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25. Nisbet, H. B,German aesthetic and literary criticism:Winckelmann, Lessing, Hamann, Herder, Schiller, Goethe, (Cambridge:Cambridge University Press, 1985.)
26. Hess, Moses,The holy history of mankind and other writings,(Cambridge: Cambridge University Press,2004.)
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29. Silz, Walter. Early German romanticism:its founders and Heinrich von Kleist,(Cambridge, Mass.:Harvard University Press,1929.)
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41. Isaac Newton, Opticks:Or a Treatise of the Reflections, Refractions, Inflections & Colours of Light (New York:Dover,1952)
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1. Herder, Johann Gottfried,Herders sa□mmtliche Werke, herausgegeben von Bernhard Suphan,(Berlin:Weidmann,1877-1913.)
2. Herder, Johann Gottfried, Ideen zur Philosophie der Geschichte der Menschheit, Werke, vol.6, ed. Martin Bollacher.
3. Marion Heinz, Sensualistischer Idealismus:Untersuchungen zur Erkenntnistheorie und Metaphysik des jungen Herders (1763-1778) (Hamburg: Meiner,1994)
