辣鸡翻译

第二章开头

If indeed it still seems necessary to propose another reading of Phenomenology of Spirit, one that claims some difference from the seemingly innumerable studies of this work only partially conveyed by the most extensive bibliographies, this not only has to do with the relatively recent rediscovery and revival of interest in this book,about which Hegel himself had mixed feelings later on in his career as he elaborated that "Hegelianism" which, as a philosophical system, would be synonymous with his name down to the 1930s. He himself meant it, as his tenure publication, to be a teaching manual; when in the Nuremberg gymnasium the effort proved a dismal failure (as I have already observed), he not only abandoned his commitment to the teaching of philosophy in the secondary schools, but began to plan new and far more systematic manuals—most notably the three-volume Enzyklopddie—which henceforth left the position of the Phenomenology in permanent doubt, for himself as well as for his followers: was it an introduction or propaedeutic to philosophy, something whose possibility its own Vorwort vigorously denies, or was it actually one constitutive part of that philosophy whose vari- ous panels—logic, aesthetics, political philosophy, science—seemed to leave no place for it?

实际上，假如仍然需要对《精神现象学》提出另一种阅读，一种要求不同于看似无数的对这部作品的研究-——因为非常广泛的著作只是部分地表达了这部作品的意义一—那么这不仅仅与比较晚近的重新发现和对这部作品的兴趣重新燃起相关。对于出现这种现象，黑格尔本人后来对自己的事业有一种混杂的感情，他详细阐述了那种“黑格尔主义”，而作为一个哲学体系，“黑格尔主义”一直到 20世纪 30年代都是他名字的同义词。他自己的意思是，正如他任教时的出版物所表明的，这是一种教学工作；当他在纽伦堡体育馆的努力被证明是一次令人沮丧的失败时（如我己经谈到的那样），他不仅放弃了在中学教哲学的承诺，而且还开始计划新的更系统的工作—最著名的是三卷本的《哲学全书》一结果使《现象学》的地位长期受到怀疑，对他自己和他的追随者都是如此：它是对哲学的介绍或人门？但它的导言否认了这种可能；那么，它实际是那种哲学的一个构成部分？但那种哲学的各个方面—逻辑、美学、政治哲学、科学-似乎没有为它留有任何地位。

王逢振的脑子基本都是浆糊