本文从黑格尔的精神哲学出发，论述了黑格尔的主体性哲学从传统的认识论到本体论的转化，并阐述其存在论的意义。在精神哲学中，自我从意识出发，达到自我意识，实现了意志的自由，同时也走向了理性，使主体呈现了出来。但是，人成为一个理性的主体并不能解决他的根本问题，人还需要深入到他的现实生活，深入到他现世的处境之中。本文进一步从人存在的语境出发，探讨人在这一处境中，是如何实现其主体性的。人需要战胜欲望，取得别人的承认，成为他自己和别人的主人。在现实世界中，人还要为他的存在寻找合理性。为此，人必须和现实取得和解，这种和解的要求使人进入到“法”的世界之中，进入到法哲学的约束之中。在法哲学这种有限的领域，人如何成为主体，实现其主体性？沿着黑格尔的思路，我们再次面对更为具体和深入的现实，而其中最大的现实就是：作为理性的自由主体，人需要在现实中找到其合理性，才能实现自由主体的善。为了找到这种合理性，实现人这个自由主体的善，哲学必须走向一种道德哲学和政治哲学，并在其中继续持守着人这个有限主体的主体性。这样，就进入到抽象法、道德和伦理的阶段。这是人类学意义上的人，到单个主体，再到理性自由的主体的三个阶段。通过这三个阶段，人的主体性才现实地存在。在这三个阶段中，人必须现实地行动起来，才能拯救自己。家庭生活、市民生活本身的匮乏是人的必然遭遇，黑格尔进一步认为，只有在国家（合乎理性的现代国家）之中，人的主体性才能得到保障。家庭生活和市民生活造就一个道德的人，但是这个道德的人，在命运面前无能为力，而且，道德的主体在政治之中，根本无法得到保证。必须有一个合理的国家存在，才能使人的主体性成为真实。什么是现代国家（合理的国家）？这个发问将一种主体性的政治哲学摆在我们眼前。关于国家学说中的主体性原则，黑格尔从其出发点就开始被人诟病为保守主义。黑格尔在《法哲学原理》的最后一节中提出了“事实的王国”和“真理的王国”的区别，从这个区别出发，我们可以发现黑格尔保守主义政治学的合理性：缔造一个现实的可能的最好的国家。只有在这样的国家里，自由主体的善才能得到保证。本文从黑格尔哲学的文本出发，结合科耶夫、罗尔斯、泰勒等人的批评和阐释，层层深入，逐渐达成对黑格尔主体性道德哲学和主体性政治哲学的理解，并沿着黑格尔的精神现象学和法哲学的顺序演进，从主体的人和人的主体性出发，梳理出一条黑格尔道德哲学和政治哲学的思路。最后，在“现实的”和“合理的”两个原则的基础上，对作为保守主义的黑格尔道德哲学和政治哲学从其现实性和合理性作了辩护。

The thesis strives to start from Hegel’s the philosophy of spirit, in order to state the transitional status for philosophy of subjectivity in Hegel’s thought, from which Hegel’s epistemology transferred into ontology, Then the author can demonstrate the ontological significance for the moment. In the sphere of philosophy of spirit, the self was as the consciousness in the beginning, then realized it-self as self-consciousness, which set free the will of the self, at the same time, the self is presented under the reign of ration. However, as a rational subject, a man can not solve the fundamental problem of his being, A man must return to the reality which is currently context that he was determined to involve. As the next step, the article devotes to the existential situation of human being, so as to find how man can realize his subjectivity in such a context. A man need to overcome his desire so as to gain one another’s identity. Then, a man must find the rationality for his existence. As a result, a necessary conciliation between human being and reality is on the stage. The requirement for the conciliation is law-binding world’s advent into humanity. In the limited area of philosophy of law, how can man realize his subjectivity? Along the line of Hegel’s thought, we were again in the face of concrete realities. The vital reality of all the realities is the rational free subject. Men have to find the rationality in the reality, then all can realize the good for the free subject. In order to pursue such rationality, the philosophy must change into a kind of moral or political philosophy. In such a philosophy, limited individuals can persist to their subjectivity.Then, step by step, we went to the stage of abstract law, morality and ethic, which concrete counterparts of human-being are anthropological man, individual subject and free rational subjects. After the tree stage, the subjectivity of human-being can be realized. Men can redeem one selves in the process by the actions of actuality. In the civil society, the void of family life and civil life are the necessary result of the process. The civil society constructs the subject of morality, who has no idea in the face of the fate. Then, Hegel inferred that only modern rational state can guarantee the subjectivity of man.What is modern state? If we answer the question, we’ll find the political philosophy of subjectivity. As for the subjective principle of teaching of state, Hegel was criticized as a conservative. At the last chapter of the philosophy of right, Hegel divided ‘Kingdom of fact’ and ‘kingdom of truth’. From the division, we will find the rationality of the conservative philosophy of Hegel: create the best state in the earthly world, which only can guarantee the good for the free subject.By detailed-reading of Hegel’s texts, the author use the criticism and interpretation of Alexander Kojeve, John Rawls, and Charles Taylor, and read via the step from the phenomenology of spirit to the philosophy of right, in order to gradually achieve the understanding of the moral philosophy and subjective political philosophy. Then, the author uses the subjectivity of man in order to find the thought line of moral philosophy and political philosophy. Finally, on the bases the principle of reality and rational, the author apologize for the moral philosophy and political philosophy of Hegel.