Thesis (M.A.)--香港中文大學硏究院. / Includes bibliographical references (leaves 182-192). / Thesis (M.A.)--Xianggang Zhong wen da xue yan jiu yuan. / 導言 --- p.1 / Chapter （一） --- 《精神現象學》在近代哲學的地位 --- p.1 / Chapter （二） --- 書名的來由 --- p.5 / Chapter （三） --- 「現象學」的字源 --- p.7 / Chapter （四） --- 《精神現象學》和黑格尔哲學要注的關係 --- p.11 / Chapter 第一章 --- 知識與真理│黑格尔的現象學方法 --- p.19 / Chapter （一） --- 知識與真理 --- p.20 / Chapter （二） --- 黑格尔的現象學方法 --- p.31 / Chapter 第二章 --- 個體意識與歷史意義 --- p.46 / Chapter （一） --- 黑格尔「實體同時是主體」的取向 --- p.46 / Chapter （二） --- 個體意識與歷史 --- p.52 / Chapter （三） --- 《精神現象學》與歷史 --- p.61 / Chapter 第三章 --- 《精神現象學》的三重綜合 --- p.66 / 自我意識 --- p.68 / Chapter （一） --- 自我意識與欲望 --- p.68 / Chapter （二） --- 欲望與歷史 --- p.70 / Chapter （三） --- 主奴辯証法 --- p.71 / Chapter （四） --- 斯多亞意識 --- p.75 / Chapter （五） --- 苦惱意識 --- p.78 / Chapter （六） --- 自我意識的修法 --- p.83 / 理性 --- p.85 / Chapter （一） --- 作為唯心論的理性 --- p.85 / Chapter （二） --- 理性的主觀肯定與理性所指向的真理 --- p.88 / Chapter （三） --- 理性與他者的関係 --- p.92 / Chapter （四） --- 理性的展開´ؤ´ؤ自然哲學和精神哲學 --- p.94 / 精神 --- p.105 / Chapter 第四章 --- 互相認許´ؤ´ؤ精神的存有論上的基礎；與及對互相認許的知識同時是精神的目的 --- p.110 / Chapter （一） --- 從語言中所披露的自我互相認許 --- p.111 / Chapter （二） --- 自我意識階段中的互相認許 --- p.115 / Chapter （三） --- 在理性階段中的互相認許___行為的辦法 --- p.123 / Chapter （四） --- 在絶對精神中的互相認許 --- p.133 / Chapter 第五章 --- 《現象學》的成就，及其哲學意義 --- p.142 / 注釋 --- p.170 / 書目 --- p.182

Thesis (M.A.)--香港中文大學. / Spine title. / Manuscript. / Includes bibliographical references (leaves 20-30). / Thesis (M.A.)--Xianggang Zhong wen da xue. / Chapter 一 --- 從康德到黑格爾之途径顯黑格爾哲學之基本要求 --- p.1 / Chapter 二 --- 黑格爾哲學的基本觀念 --- p.43 / Chapter A --- 「思想」(das Denken)与思有合一 --- p.44 / Chapter B --- 「辯證法」与「奧伏克變」(das Aufheben) --- p.58 / Chapter C --- 「逻輯思想之三態」(Die drei Monente der Logischen)附：「抽象」与「具體」(abstrakt und konkret) --- p.72 / Chapter D --- 「範疇」与「總念」 --- p.95 / Chapter 三 --- 黑格爾哲學中的「系統」及黑格爾哲學的「系統性」 --- p.104 / Chapter 四 --- 黑格爾哲學中「系統」的兩種意義 --- p.118 / Chapter A --- "「系統」作為一學問(zucht,Discipline)之ı城看" --- p.118 / Chapter B --- 「系統」作為「理念」(die Idee)之ı城看 --- p.126 / Chapter 五 --- 理念之「内在目的性」(Innere ZweckmaBigkeit)及其「推述」(Deduktion) --- p.142 / Chapter 六 --- 理念之「主體」義与「實體」義──「主體性」在理念中之地位 --- p.195 / Chapter 七 --- 理念之地位与黑格爾哲學的最後宗趣 --- p.228 / 注釋 --- p.(i) / 書目略錄 --- p.(xx)

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洪宇澄. / "一九九八年六月" / 論文 (哲學碩士)--香港中文大學, 1998. / 參考文獻 (leaves 124-133) / 附中英文摘要. / "Yi jiu jiu ba nian liu yue" / Hong Yucheng. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 1998. / Can kao wen xian (leaves 124-133) / Fu Zhong Ying wen zhai yao. / 凡例 --- p.i / Chapter 0 --- 導論：黑格爾哲學底整體觀的形成 --- p.1 / Chapter 0.1 --- 本文探討的旨趣與線索 --- p.1 / Chapter 0.1.1 --- 黑格爾哲學的基本問題及由此展開的系統結構 --- p.2 / Chapter 0.2 --- 早年神學作品的思維方式 --- p.3 / Chapter 0.2.1 --- 哲學整體觀的雛型及其文化意涵 --- p.8 / Chapter 0.3 --- 個體認識精神與科學體系的必要性 --- p.14 / Chapter 0.3.1 --- 精神自身了悟的關鍵與本文的佈局 --- p.17 / Chapter 1 --- 辯證法：思維的能力與限制 --- p.21 / Chapter 1.1 --- 辯證法朔源 --- p.22 / Chapter 1.1.1 --- 揭示事物的矛盾 --- p.22 / Chapter 1.1.2 --- 世界本身的法則 --- p.24 / Chapter 1.1.3 --- 談話的技藝 --- p.25 / Chapter 1.1.4 --- 相反者的相互含有及统一 --- p.27 / Chapter 1.2 --- 康德哲學的辯證意義 --- p.33 / Chapter 1.2.1 --- 知性範疇的三一形式 --- p.34 / Chapter 1.2.2 --- 理性的辯證性格 --- p.35 / Chapter 1.2.3 --- 辯證性對立的文化含義 --- p.38 / Chapter 1.3 --- 黑格爾辯證法的兩重性 --- p.41 / Chapter 1.3.1 --- 認識論的揚棄型辯證法 --- p.42 / Chapter 1.3.2 --- 存有論的循環型辯證法 --- p.45 / Chapter 2 --- 精神底思維及自我認識的方式 --- p.50 / Chapter 2.1 --- Geist作為整體觀哲學的象徵 --- p.50 / Chapter 2.2 --- 個體的認識與精神的思辯 --- p.56 / Chapter 2.2.1 --- 思維的三個環節 --- p.56 / Chapter 2.2.2 --- 個體與整體 --- p.60 / Chapter 2.3 --- 個體認識精神的道路 --- p.61 / Chapter 2.3.1 --- 意識的結構及現象的陳述 --- p.62 / Chapter 2.3.2 --- 現象學的方法：辯證運動與陳述法 --- p.66 / Chapter 3 --- 科學的成素：邏輯與現象 --- p.72 / Chapter 3.1 --- 《精神現象學》與科學 --- p.72 / Chapter 3.1.1 --- 科學系統的範圍 --- p.72 / Chapter 3.1.2 --- 「精神現象學」與「邏辑學」的過渡 --- p.74 / Chapter 3.2 --- 精神與意識科學的建立 --- p.76 / Chapter 3.2.1 --- 意識的育成史 --- p.76 / Chapter 3.2.2 --- 精神自身的反思：精神現象學的建立 --- p.77 / Chapter 4 --- 經驗：個體與精神調和的管道 --- p.86 / Chapter 4.1 --- 康德的經驗概念 --- p.86 / Chapter 4.1.1 --- 理性的軌約性與經驗 --- p.88 / Chapter 4.1.2 --- 經驗對象的统一性及界限 --- p.90 / Chapter 4.2 --- 意識、個體、經驗 --- p.94 / Chapter 4.2.1 --- 意識經驗的性質 --- p.95 / Chapter 4.2.2 --- 個別與普遍 --- p.96 / Chapter 4.2.3 --- 意識經驗的全體及其中環節的過渡 --- p.99 / Chapter 4.2.4 --- 經驗：自然意識與科學的溝通 --- p.102 / Chapter 5 --- 精神與個體調和的科學基礎 --- p.105 / Chapter 5.1 --- 對前文的回顧及推演 --- p.105 / Chapter 5.1.1 --- 環節的過渡與精神現象學内容的必要性 --- p.108 / Chapter 5.2 --- 精神的自我經驗與現實歷史 --- p.110 / Chapter 5.3 --- 結論：調和的科學基礎 --- p.117 / 書目 --- p.124 / 本文所譯術語德漢對照 --- p.134

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Diss.--Berlin--Freie Universität, 2001. / Bibliogr. p. 238-245. Index.

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The program of this thesis is to trace the development of Hegel's thought in the writings of his youth as they evolved to and influenced the thinking of his maturity. These writings are of particular interest for they are characterized by a flexibility, a vitality, an historical, existential insight and concern which is relatively lacking in his later works. Furthermore, we can see in them the germs of his later thought. [...]

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Made available in DSpace on 2014-06-11T19:25:28Z (GMT). No. of bitstreams: 0 Previous issue date: 2011-09-09Bitstream added on 2014-06-13T20:33:06Z : No. of bitstreams: 1 menck_tf_me_mar.pdf: 428940 bytes, checksum: 020ae975f350b6f0f79fbac3d73fd769 (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / O nosso objeto de pesquisa é a consciência, tal como ela foi elaborada por Hegel na Enciclopédia das Ciências Filosóficas em Compêndio de 1830. A consciência passou a ser efetivamente um objeto da filosofia com Kant, ao utilizá-la como mediadora entre o eu penso (de influência racionalista) e a coisa em si (de influência empirista), porém acabou por criar um dualismo insuperável entre estas duas instâncias. Todos os autores românticos e os filósofos idealistas pós Kant tentaram, ao seu modo, superar este dualismo do entendimento postulado por Kant. É nesse ambiente que nasce a filosofia hegeliana, que tenta mediar ambos os lados da relação sujeito objeto sem que haja um dualismo insuperável. Assim, no primeiro livro da Enciclopédia, Hegel estuda o ser e o pensar e como estes dois elementos estão em unidade e fundamentam tanto o Eu (sujeito pensante) quanto o objeto. No segundo livro ele estuda a lógica no seu ser-outro, ou seja, a natureza, que é pura exterioridade. E no último livro Hegel analisa o espírito, e como se dá a relação entre o sujeito pensante e o ser-outro, que é propriamente a consciência. Assim, para este estudo mostra-se necessário analisar alguns aspectos do movimento de autodeterminação do Espírito Absoluto, que possui em sua interioridade o desenvolvimento da consciência. É imprescindível para uma investigação acerca do conceito de consciência na Enciclopédia refazer o percurso de seu desenvolvimento, pois antes de ser um conceito dado ou auto-evidente, ele é uma progressiva determinação de si mesmo. Concluímos que um trabalho que possui como objeto a consciência na Enciclopédia deve, na verdade, analisar a formação cientifica do seu conceito / This study aims to examine the question of consciousness in Hegelian philosophy, more specifically in the Encyclopedia of Philosophical Sciences, 1830. Consciousness effectively became the object of philosophy with Kant, who used it as a mediator between the I think (influence of rationalist) and the thing-in-itself (empiricist influence), but ended up creating an insuperable dualism between these two instances. All romantic authors and idealist philosophers post-Kant tried, in their way, to overcome this dualism of the understanding postulated by Kant. It is in this environment where the Hegelian philosophy was born, which attempts to mediate both sides of the subject-object relationship without an insuperable dualism. Thus, in the first book in the Encyclopedia, Hegel studies the being and the thinking and how these two elements are in unit and support both the I (thinking subject) and the object. In the second book he studies the logic in its otherness (other-being), or nature, which is pure exteriority. And in the last book Hegel analyses the spirit, and how the relationship between the thinking subject and the otherness occur, which is properly the consciousness. So, for this study, it is necessary to analyze some aspects of the movement of self-determination of the Absolute Spirit, which has in its interiority the development of consciousness. Therefore, it is essential for an investigation of the concept of consciousness in the Encyclopedia, to remake the course of its development, because before being a given concept or self-evident, it is a progressive self-determination. We conclude that a study which has consciousness as its object the in the Encyclopedia must, in fact, analyze the scientific formation of its concept