李榮添 : 歷史之理性 -- 黑格爾歷史哲學導論述析 ( Hoffmeister, Nisbet)

李榮添 : 歷史之理性 -- 黑格爾歷史哲學導論述析 ( Hoffmeister, Nisbet)
excerpted from Lectures on the Philosophy of World History : Introduction : Reason in History. Hoffmeister ed. tr. by Nisbet.
( Nisbet, page 64 )
page 64.

1. The aim ofworld history, therefore, is that the spirit should attain knowledge of its OWN true nature, that it should OBJECTIVISE this knowledge and TRANSFORM ( 識轉變) it into a real world, and give itself an objective existence.

2. The essential point to note is that this aim is itself a PRODUCT of the spirit.

3. The spirit is such that it PRODUCES itself and MAKES itself what IT IS. Thus the first form it assumes in its real existence is the outcome of its OWN activity.

4. Its essential being is actuosity ( Abundant activity) , NOT static existence, for it has produced itself, it has come to exist FOR-ITSELF, and MADE itself what it is by its OWN agency.

5. It can only be said to have a true existence if it has produced itself and its essential being is PROCESS (過程 ) in the absolute sense.

6. This process, in which it MEDIATES itself with itself by its OWN unaided efforts, has various distinct moments; it is full of movement and change, and is determined in different ways at different times.

7. It various stages are stages in the self-recognition of the spirit; and the essence of the spirit, its supreme imperative, is that it should RECOGNISE, KNOW and REALISE itself for WHAT IT IS.

8. It accomplises this end in the history of the world; it PRODUCES itself in a series of determinated form, and these forms are the nations of world history.

9. They are the principles in which the spirit has discovered itself, and which it is IMPELLED to realise.

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