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 56-58 )

p.56
1. The spirit ,as it advances towards its realisation, towards SELF-SATISFACTION and SELF-KNOWLEDGE, is the sole motive force behind all the deeds and aspirations of the nation.

2. In its active operations, the national spirit at first knows only the ENDS of its determinate reality, but not its own nature.

page 57.

3. The universal property of spirit is that it ACTUALISES those determinants which it possesses it itself.

4. This can also be interpreted in a subjective sense, in which case we call what the spirit is in itself its DISPOSITION; and when this disposition has been ACTUALISED, we speak instead of its QUALITIES and ABILITIES.

page 58

5. The character of the nation is that of its deeds, for the deeds represent the end it PURSUES.

--to follow the nation's spirit, to assimilate

6.The spirit 's acts are of an essential nature; it MAKES itself in reality what it already is in itself, and is therefore its OWN deed or creation. In this way, it BECOMES its OWN object, and has its OWN existence before it.

===

quoted from " F. Schiller 『審美教育書簡』讀後心得 "
席勒對人的基本看法：

(2)因此就產生了對人的兩種相反的要求，同時也是感性和理性兼而有之的天性的兩項基本原則。

第一項法則要求絕對的實在性，人必須把凡是形式的東西轉化為世界，使他的一切天稟表現為現象；第二項法則是要求絕對的形式性，他必須把一切內在的東西外化，給一切外在的東西加上形式。（註十六）席勒認為這兩項要求可以推動我們去實現它們各自的對象，所以它們勢力，或是衝動。


前項要求可稱為感性衝動（sinnlicher Trieb ; sensuous impulse），後者則稱為形式衝動（Formtrieb ; formal impulse）。感性衝動是由人的物質存在或是說 感性天性而產生的，它的職責就是把人放在時間的限制中，使人變成物質。


人的天稟本來是內在未顯的，經由感性衝動的作用才得以發揮出來，但也因此使人天稟中原有的無限性受到了限制，人的「狀態」成為了量度的單位。


至於形式衝動，則是來自於人的絕對存在，或是說人的理性天性，它竭力使人獲得自由，使人的各種不同表現得以一致，在千變萬化的狀態中保住人的位格。因此，形式衝動所下達的命令是揚棄時間的永恆性的命令，它可以建立法則。


http://web.ed.ntnu.edu.tw/~ycfang/bookreview(schiller).htm