German Idealism and the Problem of Value-Nihilism

在研究期间，我严格阅读了费希特的《1794年的知识科学》、谢林的《人类自由的本质》和黑格尔的《大逻辑学》。本研究的初衷在于：（1）在这三位哲学家的哲学思想背后，我会发现他们与斯宾诺莎和康德的某些联系;（2）我会发现这些联系是如何影响他们的自由和道德价值理论的;（3）即他们是如何通过斯宾诺莎的自由虚无主义来接受和处理康德所严肃面对的价值虚无主义的。从这个角度看，老实说，我对这三年的结果并不满意。首先，在费希特的文本中，我找不到任何关于或暗示价值虚无主义的描述。第二，虽然我们可以说谢林的文本最终意味着对避免价值虚无主义的尝试，但我在这里找不到任何暗示斯宾诺莎或康德影响的语境。最后，黑格尔的文本比我听到的任何时候都要难，所以我几乎不能理解这本书说了什么。除此之外，我在任何地方都找不到关于价值理论的这样的描述。因此，我反思了这次所选的文本并不适合我的研究，从另一个侧面也得到了许多从属的结果。本文认为：（1）费希特并没有像我所预料的那样认真地接受康德关于对外部世界的纯粹统觉的自我实现这一主要而又隐蔽的理论;（2）黑格尔的辩证逻辑与费希特在“我”与“非我”之间的逻辑发展道路十分相似;（3）谢林的上帝理论并不必然被认为是对基督教上帝的纯粹辩护;（4）黑格尔在《大逻辑学》概念一章的导言中对斯宾诺莎的逻辑学评价很高，他在许多地方准确地提到了康德。

In my research term I have read strictly Fichte's "Science of Knowledge in 1794", Schelling's "Essence of Freedom of Human Being" and Hegel's "The Great Logic". The aim of this research originally lay in that (1)behind the philosophical thoughts of these three I would find some relations with Spinoza and Kant, (2)I would find how these relations influence their theories of freedom and moral value and (3)namely how they accept and deal with Value-Nihilism which Kant faced seriously through Spinoza's Freedom-Nihilizm. From this point of view, honestly speaking, I am not satisfied with the result of these three years.For the first, in Fichte's text I could find no pieces of description relating to or hinting at Value-Nihilism. For the second, though we can say Schelling's text finally means a trial for avoiding the Value-Nihilism, I could not find here any contexts hinting at influence from Spinoza or Kant. For the last, Hegel's text was found more difficult than ever heard and so I scarcely could understand what this book said. Adding to this I could find such discriptions concerning thoery upon Value nowhere. Therefore I reflect texts sellected this time were not suitable for my reserch.From another side I have gotton many subordinative results. I have found that (1)Fichte didn't receive so seriously Kant's main but hidden theory of selfrealization of pure apperception toward outer world as I had expected before, (2)Hegel's dialectical logic is very similar to Fichte's way of logical development between I and Not- I, (3)Schelling's thoery of God is not necessarily to be judged a mere apology for Christian God, and (4)Hegel rates Spinoza's logic high at an introduction to the chapter of concept in "The Great Logic" and he mentions Kant precisely in many places.