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黑格尔法哲学一直受到学界的广泛讨论,关于它的解读可以说是层出不穷。尤其是近三十多年来,国内外学者热衷于通过对黑格尔哲学的去形而上学化来复兴他的实践哲学,希望借此将黑格尔法哲学纳入当代政治哲学论争的语境中来,进而将其转化为应对现代性的困境与危机、建构当代规范性理论和为现代自由民主国家提供理论基础的思想资源。但是,这种去形而上学的解读很容易矮化黑格尔的哲学旨趣,使得黑格尔哲学中更为深刻的洞见被掩盖起来。实际上,黑格尔法哲学本身就是一种形而上学,是其绝对观念论的有机组成部分。它的问题意识始于其对近代理性的主观化(主观性形而上学)所导致的实然与应然之二分的不满,而着力于从理之本然或存在本身出发来讨论规范性问题,恢复古代的客观理性传统,以此证成理性的绝对性与必然性,确立合理性的终极标准和规范性的终极根据,从根本上来回应怀疑主义和虚无主义的挑战。
Hegel’s jurisprudence has been widely discussed by the academic circles, and its interpretation can be said to be endless. Especially in the past thirty years, scholars at home and abroad are keen to revive his practical philosophy through the metaphysical study of Hegel’s philosophy, hoping to bring Hegel’s legal philosophy into the context of contemporary political philosophy , And then turn it into the plight and crisis in response to modernity, the construction of contemporary normative theories and the ideological resources that provide the theoretical basis for modern liberal democracies. However, this metaphysical interpretation can easily dwarf Hegel’s philosophical interest, hiding the deeper insight in Hegel’s philosophy. In fact, Hegel’s philosophy of law itself is a metaphysics, an integral part of its absolute concept. Its problem consciousness starts with its dissatisfaction with the true and the subjective due to the modern subjectivity (subjective metaphysics), but focuses on discussing normative problems based on the nature of reason or the existence itself, restoring The ancient objective rational tradition testifies to the absoluteness and necessity of rationality, establishes the ultimate criterion of rationality and the ultimate basis of normativity, and fundamentally responds to the challenges of skepticism and nihilism.