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(3) 关于寅恪著述中的西典,详细评说参见本书第三章第二节《陈寅恪著述中的西典》一文。
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(4) 有关当时魏玛的历史文化,参见Walter H.Bruford,Culture and Society in Classical Weimar,1775-1806,Cambridge:Cambridge University Press,1962.
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(5) Thomas P.Saine,“J.G.Herder:The Weimar Classic Back of the(City)Church,”in:Simon Richter ed.,The Literature of Weimar Classicism,Rochester,NY:Camden House,2005,pp.113-115.
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(6) 赫尔德的传记较多,但最重要的著作是Rudolf Haym,Herder nach seinem Leben und seinen Werken dargestellt 2 Vols.(Berlin:R.Gaertner,1880-1885);最重要的英文著作是Robert T.Clark Jr.,Herder:His Life and Thought,Berkeley:University of California Press,1955;我这里提供的赫尔德简短生平介绍主要参考了克拉克的这本著作,特别是39~250页。赫尔德的主要著述包括:Fragmente über die neuere deutsche Literatur,1767;Kritische Wälder,1769;Journal meiner Reise im Jahr 1769,1769;Abhandlung über den Ursprung der Sprache,1772;Auch eine Philosophie der Geschichte zur Bildung der Menschheit,ein Beytrag zu vielen Beyträgen des Jahrhunderts,1774;Ideen zur Philosophie der Geschichte der Menschheit,1784-1991;这些著作都收入Bernhard Suphan,Carl Redlich,Reinhold Steig等人编辑的 Sämtliche Werke,Berlin:Weidmannsche Buchhandlung,1877-1913,这部33卷的集子曾一度成为最标准最被广为引用的赫尔德文集。不过,1985—2000年德国古典出版社出版了Günter Arnold等人编辑的十卷本,更正了很多错误,并作了很多校注,见Herder,Werke,10 vols.,eds.Günter Arnold et al.,Frankfurt am Main:Deutscher Klassiker Verlag,1985-2000.
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(7) 这一点上与哈曼齐名,见Wulf Koepke,“Herder and the Sturm und Drang,”in David Hill ed.,Literature of the Sturm und Drang,Rochester,NY:Camden House,2003,pp.69-93.
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(8) Herder,“Shakespeare,”in:Selected Writings on Aesthetics,translated and edited by Gregory Moore,Princeton:Princeton University Press,2006,pp.291-307.
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(9) Wulf Koepke ed.,Johann Gotffried Herder:Academic Disciplines and the Pursuit of Knowledge,Columbia,SC:Camden House,1996;而其中有关赫尔德与现代人类学的关系,亦参见Murray J.Leaf,Man,Mind,and Science:A History of Anthropology,New York:Columbia University Press,1967,pp.80-82;Alan Barnard,History and Theory in Anthropology,Cambridge:Cambridge University Press,2000,p.48;Benjamin W.Redekop,Enlightenment and Community:Lessing,Abbt,Herder and the Quest for a German Public,Montreal:McGill-Queens University Press,2000,pp.46-64,171-230;John H.Zammito,Kant,Herder,and the Birth of Anthropology,Chicago:University of Chicago Press,2002,pp.137-177,309-345.
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(10) 此处Isaiah Berlin,中文学界有时译作伯林,本书一律写作柏林。
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(11) 见Isaiah Berlin,“Herder and the Enlightenment,”in Three Critics of the Enlightenment,ed.Henry Hardy,Princeton:Princeton University Press,2000,p.236.
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(12) 刘志伟、陈春声:《移情与史学研究——读〈柳如是别传〉》,见《〈柳如是别传〉与国学研究——纪念陈寅恪教授学术讨论会论文集》,122页,杭州,浙江人民出版社,1995。
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(13) Max Weber,Methodology of Social Sciences,trans.Edward A.Shils and Henry A.Finch,Glencoe,IL.:Free Press,1949,p.54;Maurice Natanson,Literature,Philosophy,and the Social Sciences:Essays in Existentialism and Phenomenology,The Hague:Martinus Nijhoff,1962,pp.162-163;Fritz Ringer,Methodology:The Unification of the Cultural and Social Sciences,Cambridge,MA:Harvard University Press,1997,pp.27(the empathetic reproduction of an immediate experience 即刻经验的同情式再现),43(understanding as a reexperiencing 作为一种再经验的理解);Karsten R.Stueber,“Understanding Other Minds and the Problem of Rationality,”in Hans Herbert Kögler and Karsten R.Stueber edit,Boulder,CO:Westview Press,2000,pp.144-162,esp.183.有关狄尔泰的nacherleben思想研究,见H.A.Hodges,Philosophy of Wilhelm Dilthey,London:Routledge and Paul,1952,pp.116-159,chapter five;Charles R.Bambach,Heidegger,Dilthey and the Crisis of Historicism,Ithaca:Cornell University Press,1997,pp.127-185,chapter five:Wilhelm Dilthey’s Critique of Historical Reason(狄尔泰的历史理性批判).
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(14) Wilhelm Dilthey,Die Geistige Welt:Einleitung in die Philosophie des Lebens(Stuttgart:B.G.Teubner,1957),pp.326-327.李玉梅云“盖寅恪治史诸法中,有不少可追溯与‘诠释学’有暗合者,其中尤以狄尔泰思想最为明显。”见《陈寅恪之史学》,163页,香港,三联书店香港有限公司,1997。
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(15) S.L.Frank,Man’s Soul:An Introductory Essay in Philosophical Psychology,translated by Boris Jakim,Athens,OH:Ohio University Press,1993,pp.206-236,chapter seven.但该书未提到赫尔德的贡献。
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(16) Charles Edward Gauss,“Empathy,”in Philip P.Wiener ed.,The Dictionary of the History of Ideas,Vol.2(1973-1974),p.87.
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(17) Friedrich Meinecke,Die Entstehung des Historismus,Munich:R.Oldenbourg,1965,2d ed.,p.357;英译本Historism:The Rise of a New Historical Outlook,translated by J.E.Anderson,revised by H.D.Schmidt,with a foreword by Sir Isaiah Berlin,London,Routledge and K.Paul,1972,p.297,298页更提道赫尔德能够了解之同情地感受历史生活(feeling himself into historical life)。
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(18) 陈寅恪:《冯友兰〈中国哲学史〉上册审查报告》,原刊于1931年3月发表在《学衡》,第74期,收入《金明馆丛稿二编》,此节见第279页;第280页又提道“今欲求一中国古代哲学史,能矫傅会之恶习,而具了解之同情者,则冯君此作庶几近之”。此文后再次发表在1934年8月商务印书馆出版的冯友兰著《中国哲学史》。寅恪还说“但此种同情之态度,最易流于穿凿附会之恶习。因今日所得见之古代材料,或散佚而仅存,或晦涩而难解,非经过解释及排比之程序,绝无哲学史之可言。然若加以连贯综合之搜集及统系条理之整理,则著者有意无意之间,往往依其自身所遭际之时代,所居住之环境,所熏染之学说,以推测古人之意志。由此之故,今日之谈中国古代哲学者,大抵即谈其自身之哲学者也。所著之中国哲学史者,即其今日自身之哲学史者也。其言论愈有条理统系,则去古人学说之真相愈远。”这大概是批评胡适的《中国哲学史》上册。
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(19) Herder,Another Philosophy of History and Selected Political Writings.Translated with Introduction and Notes by Ioannis D.Everigenis and Daniel Pellerin,Indianapolis and Cambridge:Hackett Publishing Company,2004,pp.23-24.
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(20) Herder,Auch eine Philosophie der Geschichte zur Bildung der Menschheit:Beitrag zu vielen Beiträgen des Jahrhunderts,in Sämtliche Werke,vols.1-2,Karlsruhe:Im Büreau der Deutschen Klassiker,1820-1829,pp.307-312,502-503.柏林的解读参见Isaiah Berlin,“Herder and the Enlightenment,”in Three Critics of the Enlightenment,ed.Henry Hardy,Princeton:Princeton University Press,2000,pp.196-197,211.
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(21) 原文为perceptual and affective sensation;见Michael N.Forster,“Introduction,”in:J.Herder,Philosophical Writings,translated and edited by Michael N.Forster,Cambridge:Cambridge University Press,2002,p.xvii.
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(22) K.Michael Seibt,“Einfühlung,Language,and Herder’s Philosophy of History,”in Karl J.Fink and James W.Marchand ed.The Quest for the New Science:Language and Thought in Eighteenth-Century Science,Carbondale,IL:Southern Illinois University Press,1979,p.22;Sonia Sikka 则强调赫尔德的这个词表明其看重文化之特殊性,见Sonia Sikka,Herder on Humanity and Cultural Difference:Enlightened Relativism,Cambridge:Cambridge University Press,2011,p.249.
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(23) Isaiah Berlin,“Herder and the Enlightenment,”in Three Critics of the Enlightenment:Vico,Hamann,Herder,ed.Henry Hardy(Princeton:Princeton University Press,2000),p.197.该文曾在1976年发表在柏林的文集Vico and Herder:Two Studies in the History of Ideas(London:Chatto and Windus Ltd.,1976)一书之中。
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(24) Isaiah Berlin,“The Counter Enlightenment,”in The Dictionary of the History of Ideas:Studies of Selected Pivotal Ideas,edited by Philip P.Wiener,New York:Charles Scribner’s Sons,1973-1974,Vol.2,p.105.我给一些重要的术语加上了英文原文。接着柏林还指出赫尔德主张“每种文化都有它自己的重心(Schwerpunkt,英文center of gravity),除非我们抓住这个重心,否则无法理解其特性和价值。”其实这个所谓文化的重心,胡适和陈寅恪都在著作中使用过。Friedrich Meinecke,Historism:The Rise of a New Historical Outlook,translated by J.E.Anderson,revised by H.D.Schmidt,with a foreword by Sir Isaiah Berlin,London,Routledge and K.Paul,1972,p.339,提示赫尔德也认为“每个民族均有其快乐的中心,正如每个球体有其重心。”
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(25) 以上两段均见拉明·贾汉贝格鲁(Ramin Jahanbegloo)著,杨祯钦译:《伯林谈话录》(Conversations with Isaiah Berlin),34页,南京,译林出版社,2002。
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(26) 拉明·贾汉贝格鲁:《伯林谈话录》,98页。
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(27) 有关这一点,亦可参见今人之提示,如Carl Henrik Koch,“Schools and Movements,”in:Knud Haakonssen ed.,The Cambridge History of Eighteenth-century Philosophy,Cambridge:Cambridge University Press,2006,pp.63-64.
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