本文以时代精神为研究对象，着重从三个方面对时代精神问题进行了讨论：在历史语境中，作为启蒙话语的意义及其变迁；在马克思主义哲学语境中，作为一个哲学范畴的基本意涵；在当代语境中，作为现实政治话语的学术理解。全文分为五部分：前设绪论，正文分四章。第一章，关于时代精神概念的本体论探讨，从知识学的角度对“时代”和“精神”概念分别进行了梳理，在整理学术界关于时代精神众多定义的基础上，给出了本文关于时代精神的基本看法。并分别对时代精神的特点、结构和功能等问题进行了阐述，最后对时代精神与其他几个相关概念进行了界分；第二章，从历史的角度对作为启蒙话语的时代精神概念进行了回溯。认为，时代精神是伴随着近代西方理性启蒙运动而出现的一个历史哲学范畴，维柯提出了基本的思想，通过法国孟德斯鸠、伏尔泰等人的综合，再经由康德的提炼，最后在黑格尔这里成为一个明确的历史哲学范畴。这一范畴是接通黑格尔历史哲学和精神哲学的关节点之一；第三章，探讨了马克思主义哲学语境中时代精神的相关基本问题。认为黑格尔哲学中的时代精神概念在马克思哲学中发生了根本性的意义转换。作为一种特殊的社会意识，时代精神本质上是不同时代的人们交往实践的产物，它在内容上反映的是特殊的社会存在——时代主题。它之所以区别于其他社会意识的根本在于，时代精神始终内在地体现了人的自由和解放这一历史主题，因而是一种推动历史进步的先进社会意识，随着历史的不断进步，时代精神也在不断发展，因而在纵向上构成了人类精神和民族精神的基本脉络，辩证的否定是其发展的基本逻辑；第四章，着重讨论了在当代中国语境下，作为一个现实政治话语的时代精神。对当代中国的历史方位、构建当代中国的基本思路、以改革创新为核心的时代精神的具体构成及弘扬时代精神的基本机制等问题提出了一些个人的理解。本文试图通过上述讨论，使当下政治话语背景中时代精神概念获得一种具有历史厚度和哲学深度的学理支撑。并为实践领域的当代中国时代精神建构确立较为充分的“合法性”依据。本文的基本观点是：时代精神是一定时代的人们在共同的对象性活动中生成的一种特殊的社会意识，是历史的合规律性和合目的性在人类群体生活中的意义展现，时代精神的建构需要一种文化自觉的态度，弘扬时代精神则需要遵循其本身发展的逻辑。

The topic of this paper is the zeitgeist, which is an important concept in the philosophical field. It is discussed on three angle of view: the first, as a didacticism word in the context of the history; the second ,as a philosophical word in the context of the Marxism; the third, as a political word in the context of contemporary china.The discussion can be divided into four parts.Chapter one is an ontological study on the zeitgeist .there has a looking back on the word of time and spirit, which both have abundant meaning in the academical history. At this portion , I sum up the different meaning of the zeitgeist in the academical filed.and put forward my point. In my opinion , it can be seen as an specil consciousness,which was born in the people’s practise of an era. Chapter two is an study on the view of history.in this part ,many great thoughter,such as Descartes, Vico，Montesquieu，Voltaire, kant, and Hegel’s argumentation was mentioned. The major idea of this chapter is that the zeitgeist is a history-philosophy concept which its basic meaning was advanced first by Vico, then it being esynthetized by the French thoughter as Montesquieu and Voltaire and so on . Kant contributed an universal history viewpoint in his cosmopolite ideality. Finally, Hegel generalized the main idea of Frenchman and Kant.The concept of zeitgeist now became a key word in Hegel philosophy. In my point ,it can be seen as a joint which connecting Hegel’s geist-philosophy and historical philosophy.Chapter three is an study in the view of historicalmaterialism. Standing by the postion of Marxism, there is a detailed discussion on zeitgeist.the basic problem including how it being produced, how it is developed, and what is the logic in the course of it etc. the main idea of this part is that the connotation of this concept has been throughly transformed. And the author believe the rationale above give us the general principles on how we to understand the zeitgeist.Chapter four is a discussion on the point of practice. In this part, the author tries to answer some questions about how to construct the zeitgeist in contemporary china. As a systems project, the developing Marxism should be its guidance, the china’s specific socialism practice should be its foundation ,and we should have a right attitude facing to our tradition culture and western culture. Finally, the author brings forward his opinion about the main content of contemporary china’s zeitgeist.