黑格爾《精神現象學》序言的一種讀法

Abstract

精神作為潛在的絕對主體，以現象意識的自身為媒介，邁向絕對的自我認識，令實體與主體取得真實意義的和解。精神的本性是具體和發展的生命：為了是具體的，認識的肯定性必須出自對否定者的揚棄；為了是發展的，真理不在靜止的原則，而在由原則開展出的全體；為了是有生命的，哲學工作要求完全的投身與必要的辛勞。精神即存在即認識的辯證運動，令對立者逐步除去直接性和陌生性，恢復為有機全體不一不異的環節。走過現象之路的精神，取得自我認識的概念元素，準備實現自身於科學系統的型態，而作為科學的前導，現象學也取得科學性質，因而凡俗即神聖，偶然即必然，而意識在自身之內，也就具備上達科學、參與絕對生命的一切要件。

The spirit, as the potential absolute subject, seeks to attain absolute self-knowing through the mediation of itself as phenomenal consciousness, thereby allowing the substance and the subject to achieve reconciliation in a true sense. The spirit is by nature a concrete and developing life. To be concrete, the affirmative side of knowing must result from the supersession of its own negative side. To be developing, the true must not lie in one static principle, but in the whole the principle has brought out of itself. To be alive, philosophy requires complete devotion and inevitable efforts. The dialectical movement of spirit which exists in knowing and knows in existence gradually strips the opposites of their immediacy and strangeness, revealing them as different but unified moments of an organic whole. The spirit which has taken the phenomenal road acquires the concept as the element of self-knowing, set to accomplish itself in the form of scientific system. As the guide to science, phenomenology gains its scientific nature as well, thereby rendering the mundane sacred, the contingent necessary, while consciousness is equipped in itself with every prerequisite for the ascent to science and the participation in absolute life.