《哲学史-philosophy of history(英文版)》philosophy of history(英文版)-第7章
the study of Universal History; we should at least leave the firm; unconquerable faith that Reason does exist there; and that the World of intelligence and conscious volition is not abandoned to chance; but must show itself in the light of the self…cognisant Idea。 Yet I am not obliged to make any such preliminary demand upon your faith。 What I have said thus provisionally; and what I shall have further to say; is; even in reference to our branch of science; not to be regarded as hypothetical; but as a summary view of the whole; the result of the investigation we are about to pursue; a result which happens to be known to me; because I have traversed the entire field。 It is only an inference from the history of the World; that its development has been a rational process; that the history in question has constituted the rational necessary course of the World Spirit — that Spirit whose nature is always one and the same; but which unfolds this its one nature in the phenomena of the World"s existence。 This must; as before stated; present itself as the ultimate result of History。 But we have to take the latter as it is。 We must proceed historically — empirically。 Among other precautions we must take care not to be misled by professed historians who (especially among the Germans; and enjoying a considerable authority); are chargeable with the very procedure of which they accuse the Philosopher — introducing à priori inventions of their own into the records of the Past。 It is; for example; a widely current fiction; that there was an original primeval people; taught immediately by God; endowed with perfect insight and wisdom; possessing a thorough knowledge of all natural laws and spiritual truth; that there have been such or such sacerdotal peoples; or; to mention a more specific averment; that there was a Roman Epos; from which the Roman historians derived the early annals of their city; &c。 Authorities of this kind we leave to those talented historians by profession; among whom (in Germany at least) their use is not unmon。 — We might then announce it as the first condition to be observed; that we should faithfully adopt all that is historical。 But in such general expressions themselves; as “faithfully” and “adopt;” lies the ambiguity。 Even the ordinary; the “impartial” historiographer; who believes and professes that he maintains a simply receptive attitude; surrendering himself only to the data supplied him — is by no means passive as regards the exercise of his thinking powers。 He brings his categories with him; and sees the phenomena presented to his mental vision; exclusively through these media。 And; especially in all that pretends to the name of science; it is indispensable that Reason should not sleep — that reflection should be in full play。 To him who looks upon the world rationally; the world in its turn; presents a rational aspect。 The relation is mutual。 But the various exercises of reflection — the different points of view — the modes of deciding the simple question of the relative importance of events (the first category that occupies the attention of the historian); do not belong to this place。 § 14 I will only mention two phases and points of view that concern the generally diffused conviction that Reason has ruled; and is still ruling in the world; and consequently in the world"s history; because they give us; at the same time; an opportunity for more closely investigating the question that presents the greatest difficulty; and for indicating a branch of the subject; which will have to be enlarged on in the sequel。 I。 Reason Governs the World § 15 One of these points is; that passage in history; which informs us that the Greek Anaxagoras was the first to enunciate the doctrine that Understanding generally; or Reason; governs the world。 It is not intelligence as self…conscious Reason; — not a Spirit as such that is meant; and we must clearly distinguish these from each other。 The movement of the solar system takes place according to unchangeable laws。 These laws are Reason; implicit in the phenomena in question。 But neither the sun nor the plas; which revolve around it according to these laws; can be said to have any consciousness of them。 § 16 A thought of this kind; — that Nature is an embodiment of Reason; that it is unchangeably subordinate to universal laws; appears nowise striking or strange to us。 We are accustomed to such conceptions; and find nothing extraordinary in them。 And I have mentioned this extraordinary occurrence; partly to show how history teaches; that ideas of this kind; which may seem trivial to us; have not always been in the world; that on the contrary; such a thought makes an epoch in the annals of human intelligence。 Aristotle says of Anaxagoras; as the originator of the thought in question; that he appeared as a sober man among the drunken。 Socrates adopted the doctrine from Anaxagoras; and it forthwith became the ruling idea in Philosophy; except in the school of Epicurus; who ascribed all events to chance。 “I was delighted with the sentiment;” — Plato makes Socrates say — “and hoped I had found a teacher who would show me Nature in harmony with Reason; who would demonstrate in each particular phenomenon its specific aim; and in the whole; the grand object of the Universe。 I would not have surrendered this hope for a great deal。 But how very much was I disappointed; when; having zealously applied myself to the writings of Anaxagoras; I found that he adduces only external causes; such as Atmosphere; Ether; Water; and the like。” It is evident that the defect which Socrates plains of respecting Anaxagoras"s doctrine; does not concern the principle itself; but the shorting of the propounder in applying it to Nature in the concrete。 Nature is not deduced from that principle: the latter remains in fact a mere abstraction; inasmuch as the former is not prehended and exhibited as a development of it; — an organisation produced by and from Reason。 I wish; at the very