在《从个人到社会的演进逻辑——以(精神现象学〉中的“物象本身”概念为核心》~([1])一文中,笔者曾经以《精神现象学》的“理性章”为例,分析了黑格尔以“物象本身”概念为中介来完成从个人到社会演进逻辑的证明过程。但是,这一“物象本身”概念究竟是怎样被发现的?它又是怎样成为说明社会形成的原理的?由于《精神现象学》论域宽泛、线索繁多,再加上语言比较抽象,黑格尔在该书中交代得并不清楚。但是,在这之前的耶拿《精神哲学》草稿中,黑格尔曾对上述问题做过非常具体和系统的论述。故在本文中,笔者想再逆《精神现象学》的形成史而上,追溯一下耶拿《精神哲 In “The Evolution Logic from Individual to Society - In the article” (1) as the core of the concept of “object itself” in (Psycho-phenomenology), I used the “rational Chapter ”as an example, this paper analyzes Hegel’s proof process of completing the logic of the evolution from the individual to the society through the concept of“ object itself ”.However, how is the concept of“ the object itself ”discovered? How did it become a principle of social formation? As Hegel’s account of the wide range and extensive clues of psycho-phenomenology, coupled with the language’s abstract nature, is not clear in this book, In the previous draft of Jena’s “Spiritual Philosophy,” Hegel made a very specific and systematic discussion on the above issues, so in this essay I would like to retrospect the history of the formation of “psycho-phenomenology” Take "spiritual philosophy