本文在闡釋經典的德國唯心主義之哲學，乃是人自我實現的理念底捕捉、引申和論述。首談康德建立絕對的、無限的自我之學說，由此把傳統神學轉變爲人自我哲學之宗教觀，然後析述人的道德行爲可以證明神的存在，更成就人的自主與自由。繼而討論費希特從設定自我、至非我、至兩者合一的辯證過程，其目的在發揮康德自我實現的理想，俾自主的自我發揮最大的自由。至於謝林則倡說：當成自我的主體，如何把萬事萬物之客體攝入其身心之內，形成主客體合一、天人齊一、思想與實在合一的境界。黑格爾則綜合康德、費希特和謝林的哲學主張，細述心靈怎樣從無知無識、變成知己知物，由覺知、感知而形成理性，再由小我的理性發展爲群體的主觀精神（家族）、客觀精神（社會、國家），最終發展到絕對精神（科學、藝術、宗教、哲學）的境地。換言之，人的無知變成了神的全知，人的最終之實現無異爲神明達到徹底自知的境界。運動哲學最高的境界並非參與運動者的健身養心，達到心身康泰的境界而已，亦非選手獲勝爭贏的承認與榮譽，更是人潛能轉化爲現能，展現人本身的體能與意志和智慧的完全。要之，這點與德國經典哲學所主張：人的自我實現，有異曲同工之處。

The essay deals with the philosophic-anthropological concept of "man's self-realization" and its intellectual origins of German classical idealism. It discusses firstly Kant's moral doctrine deriving from his critique of traditional Christian theology. For him the only way to confirm God's existence is the deontological conduct and ethical practice of human beings. The treatise then expounds Fichte's claim of loyal devotion to one's spiritual ideas and conscientious activity in order to achieve one's fuller freedom. It follows the analysis of Schelling's philosophy of identity: Subject and object, man and nature, theory and practice are identical. Finally, the article illustrates Hegel's phenomenological study of human mind and its desperate journey to arrive at the ultimate stage of the absolute knowledge, as it means the self-knowledge of God at the same time the becoming of perfection of man as well as his self-realization. The implications of German classical idealist philosophy for sport activities are succinctly explicated in the conclusion.