费希特：《对德意志民族的演讲》

第一讲绪论

《现时代的根本特点》的继续，以我们时代为自私自利的时代。丧失独立性的后果，“对于一个丧失了自己过去的自我，丧失了自己过去的时代和世界的民族来说,假如现在存在着一个具有如此性状的世界，作为，一种新自我和一个新时代的手段，那么，对于这个可能的时代的全面解释就会提供对于具有如此性状的世界的说明。”【253】揭示新时代。费希特强调，“我是直截了当地为德意志人演讲的，是直截了当地讲德意志人的”【254】他假定听众是这样的德意志人：“这些德意志人已经使自己上升到超越这种无可非议的痛苦，去做深思熟虑、明辨是非的工作的高度，或至少有能力使自己上升到这个高度。”【255】“没有任何人，没有任何神，也没有可能性世界里的任何事件，能够救助我们，而是唯独我们自己必须救助自己，如果我们能得救的话。”假定听众爱好用自己的眼睛而非外国眼镜，并具有诚实和勇气【256】利己主义的自我毁灭，以这种毁灭为真正出发点【258】解决之道在于培养一种全新的自我【262】这就需要完全改变迄今的教育制度【263】这个民族的根本改造是向各个有教养的阶层提议的【266-7】最后表明演讲的总目的在于给人以希望和勇气。【267】

第二讲概论新教育的本质

费希特把这种全新的民族教育描述为：“以往的教育充其量说，也仅仅是告诫人们遵守良好的秩序与道德，但这些告诫却对现实生活不曾有任何效果，因为现实生活是按照全然不同的、这种教育根本不可能了解的缘由形成的；与这种教育相反，新的教育则必定能够按照规则，确实可靠和毫无差错地塑造和规定其学子的现实生活活动”【269】在他看来，“以前的教育的首要错误，这种教育的软弱无能和毫无价值的明白供认，恰恰在于这么承认学子们有自由意志，这么信赖学子们有自由意志。这是因为，以前的教育承认意志在教育发挥过一切最强有力的作用之后依然是自由的，即依然在善恶之间犹豫不决和摇摆不定，也就是承认它既不可能，也不打算或希望培养意志和人本身一因为意志是人的真正根本——承认它认为这类培养工作根本是不可能的。与此相反，新的教育必定恰恰在于，它将在它承担加工改造的土地上完全消灭自由意志，给意志造成作出决断的严格必然性和优柔寡断的不可能性，从今以后，大家就可以确实指望和依靠这样的意志了。”【270】（that precisely in this acknowledgement and in this reckoning on the pupil’s free will lies the first error of the existing education, and the clear admission of its impotence and futility. For in admitting that, despite its best efforts, the will is still free – that is, remains wavering between good and bad – this system admits that it neither can nor means nor at all desires to form the will or, since the will is the proper primary root of man himself, to form the human being, and that it holds this to be altogether impossible. By contrast, the new education would consist precisely in this, that, on the soil whose cultivation it takes over, it completely annihilates freedom of will, producing strict necessity in decisions and the impossibility of the opposite in the will, which can now be reckoned and relied on with confidence. p.23.）“一切教育都以塑造一种坚定果断 、 不屈不挠的性格为宗旨，这种性格不再是变化的，而是永远存在的，并且只能像它存在的那样存在 。”【270】（All education strives to bring forth a fixed, definite and permanent being [Sein], one that no longer becomes but is and can be nothing else but what it is. p.23.）依靠并创造必然性。【271】为此，教育方法是摈弃感性的自爱【272】不允许感性享受和自私自利进入生活培养对秩序的爱，“在这种社会秩序中，每个人都必须为了整体，在现实生活中经常不做许多事情，而这许多事情，他假若独处，本来是会毫不迟疑地做的。”【282】（In this social order every individual must now in real life continually abstain, for the sake of the whole, from much that, were he alone, he could do without a second thought; p.32.）

第三讲 再论新教育

新教育的本质“在于它是培养学子们去过纯粹伦理生活的一种经过深思熟虑的、确实可靠的技艺。我说的是过纯粹的伦理生活；新教育力求达到的这种伦理生活，是作为一种首要的、独立不倚的事物存在的，它靠自己的力量过它自己的生活，而绝不像以往经常预期的合乎规律性那样，被联结和移植到使其得到满足的另一种非伦理冲动上。”【285】（it was the deliberate and sure art of cultivating the pupil to pure morality. To pure morality, I said. This morality is something primary, independent, self-sufficient, and self-existent; and not at all, like the lawfulness often intended before now, linked to and grafted on to a non-moral drive whose satisfaction it serves. p.35.）精神陶冶并非首要的、独立的目的而是手段【285】（Yet this development of the mind is not its primary and sovereign purpose, but only the means by which it imparts moral culture to the pupil. p.35.）宗教教育【287】按：对比抗战期间现代儒家的旨趣，虽面对霸术亦不失自身王道精神，这与民族主义有绝大分别，费希特的著作读来令人昏昏欲睡。

第四讲 德意志民族与其他日耳曼民族的主要差别；第五讲 上述差别造成的结果；第六讲 德意志人的特点在历史中的表现

“这几讲提倡的现代人类的教育方法，必须首先由德意志人应用于德意志人，而且它原本就最适合于我们民族”【301】费希特这一讲则说明什么是德意志人，主要依据语言【303】费希特的结论包括：(1) With a people who speak a living language spiritual culture intervenes in life; with its opposite spiritual culture and life each go their separate ways. (2) For the same reason a people of the first kind takes all spiritual culture very seriously and actively desires that it intervene in life; conversely, for a people of the second kind spiritual culture is rather an ingenious game and more they do not wish it to be. The second kind have spirit [Geist], the first have soul [Gemu ¨t] as well as spirit. (3) From the former consequence it follows that a people of the firstkindarehonestlydiligentandseriousinallthings,andareassiduous, whereas the second kind allow themselves to be guided by their happy nature. (4) From all of the foregoing consequences it follows that in a nation that speaks a living language the great mass of people can be educated, and the educators test their discoveries on the people, and desire to influence them; conversely, in a nation of the second type, the cultivated classes divorce themselves from the people and regard them as nothing more than the blind instrument of their plans. p.59. 第五讲进一步展开。第六讲则以宗教改革为例。

第七讲 再论一个民族的本原性和德意志精神（A yet deeper understanding of the originality and Germanness of a people）

德意志民族正处于为外来民族激励但尚未进行创造的时期【349-350】“外国人的或非本原者的内在本质就是对某个终极的、固定不变的东西的信仰，即对极限的信仰，在极限的此岸，自由的生活虽然可以展示自己，但绝没有能力突破极限本身，靠自己的力量使极限成为流动的，把自己融入极限中”【350】说明外国人的这种基本信仰先进如何在德意志人中表述。首先谈及哲学，“真正的哲学，已经在自身完善的、越过现象而真正深入到现象的内核的哲学，则源于唯一的、纯粹的、神圣的生活它完全是这样一种生活，这种生活是永恒地存在的，而且总是唯一的，而不是来自这类或那类生活；真正的哲学会看到，这种生活是如何仅仅在现象中无穷无尽地闭合而又开放、开放而又闭合的，是怎样按照这个规律才达到一种存在和某物的。在这种哲学面前产生的都是它让自己预设的存在。所以，这种哲学是地道的、仅仅属于德意志的，也就是本原的；反过来说，只要有人是真正的德意志人，他就只能作如是的哲学思考”【352】（true philosophy, which is complete in itself and has penetrated beyond appearance to its very core, proceeds from the one, pure, divine life, – from life simply as such, which is what it will remain for all eternity, ever one; but not from this or that particular life. It sees how this life endlessly closes and opens again only in the world of appearance, that only by reason of this law is there a being and a something at all. For this philosophy being arises, where as the other assumesit as given. And so only this philosophy is properly German, that is, original; and inversely, if someone were a true German, then he would not be able to philosophise in any other way. p.87.）其次是国家管理技艺。“它从一开始就寻求一种固定的、确实的精神，作为首要的和唯一的环节。这精神对它来说就是自身生机勃勃的、能永久运动的发条，这个发条将调整社会生活，不断推动社会生活前进。它懂得，它要确立这种精神，不能靠惩罚已经道德沦亡的成年人，而只能靠教育思想尚未腐败的青年人；而且它实施这种教育并不像外国那样，着眼于拔尖人物，即着眼于君主，而是着眼于芸芸众生，即着眼于民族，因为即使君主也无疑属于民族。”【356】再次是历史【356-8】德意志精神，“作出区分的真正根据在于，你是信仰人本身的绝对第一位的和本原的东西，信仰自由，信仰我们类族的无限改善和永恒进步呢，还是对这一切都不信仰，而以为自己的确能清楚地认识和理解到发生了与这一切都恰好相反的东西？”【364】（The proper ground of distinction lies in whether one believes in something absolutely primary and original in man himself, in freedom, in infinite improvability, in the perpetual progress of our race; or whether one does not and indeed fancies that one distinctly perceives and grasps that the opposite of these thing sholdstrue.p.96.）强调德意志人是本原民族，否则是第二位的和派生的【364-5】“谁信仰精神东西，信仰这种精神东西的自由，并希望靠自由使这种精神东西永远得到发展，谁不论生在何方，说何种语言，都是我们的类族，他属于我们，并将站到我们这边。谁信仰停滞不前,信仰倒退，信仰那种轮回，或是把一种僵死的自然力量提升为统治世界的舵手，谁不管生在何方，说何种语言，都是非德意志的，是与我们格格不入的；可以期望，他会完全与我们分离，这种分离愈快愈好”【365】

第八讲 什么是较高意义上的民族？什么是爱国主义？

“只有德意志人，只有这种本原的、不在任意组合中消失的人，才真正是一个民族，才有权期望做一个民族；只有这样的人才能对自己的民族有真正的和合理的爱”【368】（only the German – the original man whose spirit has not become dead in some arbitrary organisation – truly has a people andisentitledtoreckononone;thatonlyheiscapableofrealandrational love for his nation. p.100.）费希特进一步指出，“从较高的、根据精神世界方面的立场来看的意义上说，一个民族就是在社会中一起继续生活，不断从自身自然而然地在精神上产生出自身的人们组成的整体，这个整体服从于自己体现的神圣东西发展的某种特殊规律。这种特殊规律包含的共同性是这样一种东西，这种东西在永恒世界里，因而也同样在尘世里，将这群人联合为一个自然的和自己组成的整体。”【372】（taken in the higher sense of the word, when viewed from the standpoint of a spiritual world, a people is this: the totality of men living together in society and continually producing themselves out of themselves both naturally and spiritually; which collectively stands under a certain special law that governs the development of the divine within it. The universality of this special law is what binds this mass of men into a natural whole, interpenetrated by itself, in the eternal world and, for that very reason, in the temporal world also. p.103.）“高尚的人对于自己发挥的效用在这个地球上也能万世长存的信念，是建立在对于发展出他自己的那个民族能万世长存的希望上的，是建立在对于这个民族根据那种隐蔽的规律具有独特性的希望上的；没有任何外来的、同这种规律在总体上不相合的东西进行干扰和破坏。这种独特性是永恒的东西，他将他自己的永恒性和他不断发挥的作用托付给它；这种独特性是永恒的事物秩序，他将自己的永恒性置于这种秩序之中；他必定想要它持久，因为唯有它的持久是他解脱的手段，这就使他在尘世的短暂生命延伸为在尘世的持久生命。他培育永不消逝的东西的信念和努力，他把自己的生命理解为永恒生命的概念，都是一条纽带，它首先将他的民族，然后通过他的民族，将整个人类都同他自己紧紧联结在一起，并将他的民族的一切需要都引入他那宽广的心怀，直到末日来临。他对自己的民族的爱，首先是尊重、信赖和喜爱自己的民族，对自己来自这个民族感到自豪，其次是为自己的民族活动、效力和献身。神圣东西出现在这个民族当中，神圣东西尊重这个本原民族，把它当做自己的外壳和自己直接影响世界的手段；因此，从这个民族当中还会继续迸发出神圣东西。对高尚的人来说，生命单纯作为生命，作为不断变换的具体存在，反正从来都没有什么价值，他只是把生命当做持久存在者的源泉，才想要生命；但是向他预示这种持久存在的希望的，也只有他的民族的独立延续；为了挽救他的民族，他甚至必定愿意去死，以使他的民族能生存下去，使他在他的民族中能过他向来就想过的独一无二的生活……这种真正的、不单纯是一时的追求的爱，永远不会附着于暂时的东西，而是只在永恒的东西中觉醒、燃烧和安眠。”【373-4】（The belief of the noble man in the eternal continuance of his activity even on this earth is accordingly based on the hope for the eternal continuance of the people from which he has sprung and on the particularity of that same people as given by the hidden law we have mentioned, without admixture of and corruption by some alien element that does not belong to the totality of this legislation. This particularity is the eternal element to which he entrusts the eternity of his self and his continued activity, the eternal order of things in which he lays his own eternity; he must will this particularity, for it alone is the means of release whereby the brief span of his life here below is extended to an everlasting life on earth. His belief and his striving to plant something imperishable, the concept in which he comprehends his own life as an eternal life – these constitute the bond that connects him most intimately with his nation firstofallandthen,through hisnation, the whole humanrace; and which brings the nation’s every need into his enlarged heart until the end of days. This is his love for his people: at first he respects, trusts, rejoices in it, takes pride in his descent from it. The divine has appeared in the people, and that which is original has deemed it worthy to make this its vesture and direct means of flowing into the world; therefore the divine will further break forth from it. Then he is active, effective, sacrificing himself on behalf of his people. Life, simply as life, as the continuation of changing existence, has never possessed value for him; he desired life only as the source of whatis permanent;but this permanence is promised to him only by the independent perpetuation of his nation; to save it he mustbewillingeventodie,sothatitmayliveandheliveinittheonlylife he has ever wanted. … So it is. Love, to be truly love and not merely a fleeting desire, never clings to the transitory, but awakens and kindles and resides only in the eternal. pp.103-4.）“这种意义上的民族和祖国作为尘世中的永恒性的支柱和保证，作为在这个尘世能够永恒的东西，远远超过了通常意义上的国家，超过了那种单纯用清晰的概念理解的、根据这种概念的导向建立和维护的社会秩序”【375】（In this sense, as the vehicle and pledge of earthly eternity, and as that which can be eternal here below, people and fatherland far exceed the state, in the ordinary signification of the word – far exceed the social order as understood in its simple, clear concept, as it is established and maintained under the guidance of that same concept. p.105.）“这种对祖国的爱必须支配那种作为绝对最高、最终和独立的行政机构的国家本身。首先,这种爱要在国家选择实现它的最近目的一内部和平一的手段时对它加以限制。为了这一目的，个人的天赋自由当然也必须以各种方式加以限制，而且如果人们对个人除了这种考虑和意图以外，根本没有其他考虑和意图，他们大概就会把个人的天赋自由限制到尽可能狭小的范围，使自己的一切活动服从于一种千篇一律的规则，而永远受到监管。即使这种严厉手段是不必要的，它也至少不会损害这个唯一的目的。只有对于人类和各个民族的更高的见解才扩大了这种有局限性的估量。自由连在外部生活的行动中也是萌发更高文化的土地；一种注意更高文化的立法会容许自由有一个尽可能广阔的范围，哪怕冒着纯朴的宁静生活会减少，国家的治理会变得艰难和费力的风险”【375】（This is the very reason why love of fatherland must govern the state itself, as altogether the supreme, final and independent authority, first of all by restricting the statein the choice of means available for its immediate end, internal peace. To attain this end the natural freedom of the individual must of course be limited in various ways; and if this were the only aim and consideration in regard to these individuals, it would be well to limit their freedom as narrowly as possible, so as to bring all their movements under a uniform rule and keep them under constant supervision. Even assuming this stringency were unnecessary, it would at least not harm the pursuit of this solitary end. Only the higher view of the human race and of peoples expands this limited calculus. Evenin the agitations of externallife,freedom is the soil in which the higher culture can germinate; a legislation that keeps its eye on the latter will allow the former the widest possible scope, even at the risk that a lesser degree of uniform peace and order may result and government become a little more difficult and arduous. pp.105-6.）“为自由只是用于更高的、超越国家的目的；它只需要加以控制和调教，使各个人能够和平共处，使整个民族能够被制作成一种实现任意设置的、与本民族无关的目的的有用工具……，一个本原民族需要自由，自由是这个民族坚持自己的本原性的保证，这个民族在自己的延续中可以毫无危险地承受程度越来越高的自由。这就是在考虑到对祖国的爱必须支配国家本身时所应当考虑的首要事情”【376】（an original people needs freedom, that this freedom is the guarantee of its remaining original, and that, as it goes on, it bears an ever increasing degree of freedom without the least danger. And this is the first respect in which love of fatherland must govern the state itself. p.106.）武装力量也是为了更高的目的【376】“不是公民热爱宪法和法律的恬静精神，而是高度热爱祖国的熊熊火焰，这种爱囊括了作为永恒东西的外壳的民族，高尚的人乐于为这样的民族牺牲自己，不高尚的人——他们只是为了高尚的人才存在的——也应当为这样的民族牺牲自己。公民对宪法的那种爱却不是这样;它停留于知性，绝不能做到这一点。”【377】（Not the spirit of calm civic love for the constitution and laws, but the blazing flame of the higher love of fatherland that embraces the nation as the vesture of the eternal, for which the noble man joyfully sacrifices himself and the ignoble, who exists only for the sake of the former, should likewise sacrifice himself. It is not civic love for the constitution; for such love is altogether incapable of all this if it remains on the level of the understanding. p.107.）这一段话值得注意。费希特最后点明“在把我们的民族理解为一个永恒的民族和我们自己的永恒生活的保证以后，通过教育，把对祖国的真正的和万能的爱深深地、不可磨灭地建立在一切人的心中”【386】（They enjoin you to establish the true and all-powerful love for the fatherland – which consists in understand- ing our people as one that is eternal, as the warrant for our own eternity – deeply and indelibly in the hearts of all, through education. p.114.）

第九讲以下

“就德意志民族的全体人民而言，对祖国的高度热爱无论如何必须和应当在每一个特定的德意志国家中占有最高的主导地位；这些国家中的任何一个国家，如果不想疏远一切高尚的和有才干的人，从而加速自己的毁灭，就不得忽视这件更高的事务。”【387】对德意志民族教育的规定，归谁实施，达到目的前维护自己的方法，对普世帝国的批评，结语。