Royce：黑格尔派的普遍理论.doc

The Spirit of Modern Philosophy*? by?Josiah Royce Appendix C: The Hegelian Theory of Universals In the text, pp. 222-226, I have briefly set forth Hegels theory as to the reality of the concrete universal. The one true Genus, according to him, is the divine Idee, in which, according to Hegel, every genuine individual reality has its organic place. This theory of the Organic Universal as the Totalit?t containing and determining all the interrelated and true Individuals, which latter have genuine being only as members of the organized body of their Universal, has been shown in the text to be a necessary result of the Hegelian metaphysics of Self-consciousness. The historical importance of the matter justifies here the addition of a few citations and references for the use of the more technical student. The Hegelian theory of Universals is intended, of course, as the text has also shown, to offer a solution of the ancient question as to the reality of universals. What objective validity have our general concepts? They must have validity, they must correspond to objective truth, so some thinkers have said, because all science is of the general, and all science is also of the truth. They cannot have, as general ideas, objective validity, so other thinkers have said, because all that truly exists in the world is individual. For there is no such thing as dog in general. There are in the world only individual dogs. The universal, therefore, exists only as realized in the single individual. In view of this antinomy of traditional discussion, Hegel offers his characteristic solution. The real world is the world of the Absolute Self. His truth is organic, is allumfassend, is a Totalit?t, and is, in logical formulation, the universal Idee. Now the Idee is not an abstract universal, nor a general idea that is merely exemplified by the individual objects of the world. On the contrary, they are in it; for in it they live and move and have their being; and it, on the other hand,