헤겔에서 역사 서술의 전제와 방식
Assumption and Method in Hegel’s Description of History
0
조회
0
다운로드
1
인용
0
참고문헌
키워드
초록
The essence of Hegel’s thinking lies in the spirit. If reason is the subject of the spirit, life might be regarded as its object in his thinking. The spirit should be understood as the spirit only if it acts and moves. To act means to draw the trajectory of life which is nothing other than the historical. Thus the spirit must be historical. Hegel was always concerned with the historical, and separated freedom from the objective law of nature and history. That is why he parted company with Kant or Fichte. Reason must be the principle of history in Hegel’s account in so far as there is nothing that is able to determine the reasonable within history except for reason. The main thrust of Hegel's philosophical history and historical philosophy is that the spiritual and the rational are historical, and historical is and has to be rational. This paper does not aim to propose a new interpretation of Hegel's philosophy of history. Rather I wish to comment on his main ideas in detail in order to indirectly warn readers that the more secondary literatures on Hegel’s philosophy of history have attempted to reveal his originality, the more they have distorted and hidden his main ideas. To do so, I plan to raise and answer two questions which, I believe, play a role as a preliminary to leading Hegel’s philosophy of history: What is his assumption in describing the philosophical history?; What is his method in doing so? These two questions might be resolved not in consecutive order but in mutually circular order in Hegel since the method is determined by the assumption,and vice versa.
Abstract
The essence of Hegel’s thinking lies in the spirit. If reason is the subject of the spirit, life might be regarded as its object in his thinking. The spirit should be understood as the spirit only if it acts and moves. To act means to draw the trajectory of life which is nothing other than the historical. Thus the spirit must be historical. Hegel was always concerned with the historical, and separated freedom from the objective law of nature and history. That is why he parted company with Kant or Fichte. Reason must be the principle of history in Hegel’s account in so far as there is nothing that is able to determine the reasonable within history except for reason. The main thrust of Hegel's philosophical history and historical philosophy is that the spiritual and the rational are historical, and historical is and has to be rational. This paper does not aim to propose a new interpretation of Hegel's philosophy of history. Rather I wish to comment on his main ideas in detail in order to indirectly warn readers that the more secondary literatures on Hegel’s philosophy of history have attempted to reveal his originality, the more they have distorted and hidden his main ideas. To do so, I plan to raise and answer two questions which, I believe, play a role as a preliminary to leading Hegel’s philosophy of history: What is his assumption in describing the philosophical history?; What is his method in doing so? These two questions might be resolved not in consecutive order but in mutually circular order in Hegel since the method is determined by the assumption,and vice versa.
참고문헌 (24)
- Hegel, "Enzyklopädie der philosophischen Wissenschaften I, Theorie -Werkausgabe, Bd.8" (1970)
- Hegel, "Grundlinien der Philosophie des Rechts, In Theorie-Werkausgabe, Bd.7" (1970)
- Hegel, "Vorlesungen über die Philosophie der Weltgeschichte, 2Bde., Bd.1, In Die Vernunft in der Geschichte" (1955)
- Hegel, "Vorlesungen über die Philosophie der Geschichte, In Theorie-Werkausgabe, Bd.12" (1970)
- Hegel, "Vorlesungsmanuskripte II, 1816-1831, In GW. Bd. 18" (1995)
- Hegel, "Wissenschaft der Logik I, 1812-1813, GW., Bd.11" (1978)
- Hegel, "Wissenschaft der Logik II, Zweiter Band, GW., Bd.12" (1981)
- Hegel, "세계사의 철학" (2009), 지식을 만드는 지식
- Herder, "Ideen zur Philosophie der Geschichte der Menschheit"
- 괼러 (Göhler, G.), "헤겔과 역사의 종말", 헤겔연구, 11 (2002)
- 권정임, "헤겔의 '산문(Prosa)' 개념과 그 의미 연구", 헤겔연구, (28), pp.165~205 (2010), 한국헤겔학회
- 나종석, "헤겔에서의 오리엔탈리즘을 넘어서 - 아시아에 대한 새로운 상상을 위한 불충분한 성찰", 헤겔연구, (28), pp.83~109 (2010), 한국헤겔학회
- 나종석, "헤겔 역사철학의 근본 주장 및 그 의미에 대하여", 헤겔연구, (21), pp.11~44 (2007), 한국헤겔학회
- 드레이, "역사철학" (1993), 문예출판사
- 유헌식, "역사이성과 자기혁신" (2009), 철학과 현실사
- 유헌식, "역사에서 새로운 것의 출현에 대한 헤겔의 행위이론적인 이해", 헤겔연구, (28), pp.11~33 (2010), 한국헤겔학회
- 이동희, "헤겔 역사철학에 있어 '동양적 전제주의'의 문제", 헤겔연구, (28), pp.59~82 (2010), 한국헤겔학회
- 월쉬 (Walsh, W. H.), "역사철학" (1989), 서광사
- 윌킨스 (Wilkins, B. T.), "헤겔의 역사철학" (1995), 서광사
- 회슬레 (Hösle, V.), "21세기의 객관적 관념론" (2007), 에코리브르
- Fukuyama, F, "The End of History, and the Last Man" (1992)
- Habermas, J, "Theorie und Praxis" (1988)
- Lübbe, H, "Geschichtsbegriff und Geschichtsinteresse" (1977)
- Lucȧcs, L, "Der Junge Hegel, Bd.2" (1973)