{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"8d2fa07d-9d78-4c34-bef3-077110a9fb0d","title":"西方哲学史 第2版","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787300121413","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"8d2fa07d-9d78-4c34-bef3-077110a9fb0d","id":"8d2fa07d-9d78-4c34-bef3-077110a9fb0d","uuid":"8d2fa07d-9d78-4c34-bef3-077110a9fb0d","title":"西方哲学史 第2版","normalized_title":"西方哲学史第2版","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787300121413","isbns":["9787300121413"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":591,"navigation_url":"https://workshop.closeclaw.top/ai/book/8d2fa07d-9d78-4c34-bef3-077110a9fb0d","title_url":"https://workshop.closeclaw.top/ai/title/%E8%A5%BF%E6%96%B9%E5%93%B2%E5%AD%A6%E5%8F%B2%20%E7%AC%AC2%E7%89%88","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/8d2fa07d-9d78-4c34-bef3-077110a9fb0d/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/8d2fa07d-9d78-4c34-bef3-077110a9fb0d/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/8d2fa07d-9d78-4c34-bef3-077110a9fb0d","page_url":"https://workshop.closeclaw.top/api/ai/books/8d2fa07d-9d78-4c34-bef3-077110a9fb0d/page","search_url":"https://workshop.closeclaw.top/api/ai/books/8d2fa07d-9d78-4c34-bef3-077110a9fb0d/search"},"page":{"printed_page":496,"pdf_page":503,"physical_index":503,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"3fab56393140a6793b80fb7a2af72ffce85737d4bc283afd7a8993fbdd0768d1"},"chapter":"第十章","content":"一、青年黑格尔派\n\n我们可以用黑格尔本人的名言“凡是现实的都是合理的，凡是合理的都是现实的”作为划分的原则：老年黑格尔派认为存在的现实是合理的，而青年黑格尔派则正好相反。前者被贴上了“右翼”的标签，因为他们力主以哲学式的“宁静”去适应现存的世界，认为一切都将趋于完善，世界中的恶不过是表面上的附带现象（epiphenomena)，合理性就潜伏在它们之下。这是一种解读黑格尔的方式，或许亦符合黑格尔的观念，因为他曾经这样比喻哲学：“密纳发的猫头鹰要等黄昏到来，才会起飞”②，这暗示哲学家不适合做历史时代的改革者或预言家。这种观念历史悠久，一直可以溯源到古希腊哲学“静观”的理论态度。然而，正如青年马克思所指出的，问题在于“改造世界”。对于青年黑格尔派来说，世界的现存状态如同法国的君主专制一样，是真实的但不是合理的；黑格尔的思想不能仅仅作为对现存政治和文化形态的合理化方式的理论基础，不能仅仅是静观，而且应当是哲学式的“行动论”（activism)。青年黑格尔派之间的区别在于合理化方式的不同，而他们基本的共同点则表现为激进的人道主义的无神论，因为“对宗教的批判是其他一切批判的前提”③，所以黑格尔派的分裂首先发生在宗教生活方面。\n\n① Simon Critchley and William Schroeder (ed. ), A Companion to Continental Philosophy, Maiden: Blackwell Publisher, 1998, p. 107.\n\n②[德]黑格尔：《法哲学原理》，14页。\n\n③[德]马克思：《<黑格尔法哲学批判〉导言》，见《马克思恩格斯选集》，2版，第1卷，1页。\n\n496","previous_page":495,"next_page":497}