賀爾德思想的析辨－特重歷史哲學的研究

An Analasis of Herder's Speculative Thought: A Case Study of His Philosophy of History

張書榜(Su-Bang Chang)

指導教授 ： 洪鎌德

國立臺灣大學/社會科學院/國家發展研究所/碩士(2009年)

https://doi.org/10.6342/NTU.2009.10073

摘要

中文摘要

這本論文，是一對以哲學史教科書做為瞭解西方哲學思想上的質問，企圖跳脫思考上的框架，去探索被排除在正規學院派哲學發展中的另一條思想道路。它可以做為一種創新、一種挑戰或是同時也是自我反省的開端。然而；也同時面臨著被多數哲學研究者指責為不懂何謂哲學的基本概念，以及竟然妄想悖離西洋哲學史的無知之風險。

本研究者在簡短地回溯德國18和19世紀的歷史場景後，選擇以徘徊在啟蒙時代與德國狂飆文學時代的思想家賀爾德為研究對象，透過論述式分析與文本詮釋的方式，開展賀爾德思想雛形的重構之旅。從那段被西洋哲學史教科書摒除在外的深淵中，召喚賀爾德那位被多數人遺忘的非主流學院派承認的思想家。並在描繪賀爾德的歷史思想同時，採用與現代和當代的社會學家、哲學家之理論作一概略性比較，嘗試還原他們如何從賀爾德的思想中獲得的啟發與幫助。

本論文以此方式，還給賀爾德本人在思想界被人刻意抹除但原本卻該佔有的一席之地，以及討論他的思想後續所引發的諸多重要課題，並且給予了賀爾德在歷史上的地位和重新的評價。本研究者也試圖在析辨賀爾德的思想同時，特別是從他所批判的「歐洲中心主義」之論述，來省思「中國中心主義」與「台灣中心主義」這兩股主流論述在主宰台灣之下，我們當前所面臨的困境，是否可以從賀爾德的想法中獲得一些啟發。

在本論文的結論之中，一開始先討論賀爾德思想對其同時代與後世學人的影響，特別是哲學上，對黑格爾思想的銜接；以及文學上，對哥德創作的觸發。在這之後，重新思考哲學的定位，也透過探索賀爾德是如何將宗教、神學、歷史、地理、生物學、人類學（人種學）知識與文藝創作等等的內涵融入他思想之中的過程，感受到他那股源源不絕的多樣性的生命力之展現，這也就是哲學之所以可能與如何可能的起點。因此，透過賀爾德本人的啟發，我們所得到的想法不在只是區別何者屬於哲學的範圍、又何者必須被摒除於外；卻是體驗到重回哲學發生的原初場景之時，只有能思與非思的問題，究其實並無劃分哲學與非哲學的那道虛假界線。

在結論的最後，本論文回到賀爾德歷史哲學的原初出發點，從多元文化差異性的觀點做為東西文化融通的契機，也嘗試以賀爾德的思想做為漢學（sinology）研究的新思考，打破傳統中國哲學研究以康德哲學連結儒學的偏見，提出賀爾德思想與先秦哲學諸子百家之學的跨文化比較研究之可能，特別是融合關於道家思想和賀爾德思想的詮釋，做為未來研究的展望。

關鍵字

賀爾德 ； 文明與文化 ； 歷史哲學 ； 啟蒙與反啟蒙（啟蒙與啟蒙的批判） ； 人性 ； 《這也是一種論述人性薰陶的歷史哲學》 ； 《人類史底哲學之理念》

並列摘要

Abstract

This thesis raises questions how and why the text-books of history of philosophy usually are the only and right way, namely as the dogma, for us to learn the conception of western philosophy. It attempts to free ourselves from the constructed scheme which binds our thinking. Further it explores the development of German philosophic thought since the Age of Enlightenment. Thus, the study can be critical or even creative, challenging the orthodox tradition, and at the same time, it may provide us with a starting point for the self-reflection of what we have to learn so far.

After having traced the brief historical background of German Idealism in the 18th and 19th century, the author chooses Herder, to represent a school of philosophy other than the thinkers of the mainstream. Herder lived between the age of enlightenment and the period of Sturm und Drang. Using discursive methodology and hermeneutics, this writer began to reconstruct Herder’s thought. While illustrating Herder’s historical philosophy, the composer also compares Herder’s viewpoints with the contemporaneous philosophers’ and sociologists’ ideas, basically, to explicate their own thinking which was influenced by Herder’s doctrine.

In this manner, the thesis restores the original position of Herder’s views which were dismissed by the mainstream philosophers. The essay discusses the importance of his thought, reevaluates his status and reputation in the intellectual history. Further, the treatise studies and analyzes his priciples at the same time, emphasizes his critics on the prejudice of so called “Euro-Centrism” in his time. Subsequently, the article illustrates how we can learn from his doctrine in order to solve the problematics involving in the dispute between “China-centrism” and “Taiwan-centrism” in the present-day Taiwan.

In the conclusion, the thesis reiterates the influence of Herder’s opinion of history on his contemporaneous thinkers and his disciples, especially the impact on Hegel’s world outlook and historical conception. To a certain extent it exerts influence on Goethe’s literary style. Thus, the author of this essay rethinks the meaning of the word “philosophy”, gaining the new inspiration of how the content of truly philosophy is studied, by exploring the way and process of how Herder integrated religion, theology, history, geography, biology, anthropology and his literarily works into the system of his thought. Now it enables the author to understand that the philosophy by its name means “living”, （das Leben）. Hence, through Herder himself, we finally find out what is included in and excluded from philosophy. Actually, there isn’t a line which can effectively divide philosophizing and non- philosophizing.

In the end the essay considers the difference of cultural diversity and the way to bridge the gap of eastern and western culture. And it also tries to take Herder’s hint as a new route of studying of sinology fundamentally, in order to break the traditional bias of linking Kantian philosophy to Chinese Confucianism as an authoritative interpretation. This can be done, if one analysizes and compares the western philosophies with the Chinese ideas in the time before Ch’in (Qin) dynasty, especially combining the interpretation of Taoism and Herder’s reflection as a prospect of cross-culture research in my future work.

並列關鍵字

Herder ； culture and civilization ； philosophy of history ； enlightenment and counter-enlightenment ； humanity ； cross-culture study

參考文獻

1993 The Historical Imagination in Nineteenth-Century Europe, Baltimore and London: The John Hopkins University Press.

2004 《實踐理性批判》，台北：聯經。

1997b 《馬克思社會學說之析評》，台北：揚智。

2004a 《西方馬克思主義》，台北：揚智。

2009c 《西方馬克思主義興衰》，台北：揚智。