论黑格尔辩证法的基督教神学起源——从“爱的宗教”到“爱的哲学”
|
摘要
黑格尔辩证法不仅起源于希腊理性,而且脱胎于基督教神学,是黑格尔因应时代需要将神学真理哲学化的一种结果。从《黑格尔早期神学著作》中可以发现辩证法的核心规律"对立同一"最初是黑格尔对基督教的核心理念"爱"的一种哲学解释,其中"神"被解释为主客同一体,"爱"被解释为主客同一关系。随后,为了克服爱的直觉和知性反思的矛盾,黑格尔又从康德、费希特和谢林等人的理智直观学说中发展出思辨理性原则,从而完成时代观念转型的任务,把一种关于爱的宗教(基督教)转化成一种关于爱的哲学(辩证法)。
The Hegel's dialectics not only originated from Greek reason,but also was born out of Christian theology,which was the result of Hegel's turning theology into truth and philosophy according to the needs of the times. The core law of dialectics is"opposition and identity",and the core idea of Christianity is "love". It can be found from the book Hegel's Early Theological Works that "opposition and identity" was originally a philosophical explanation of "love". Among them,"God" is interpreted as the identity of subject and object,and "love" is interpreted as the relationship between subject and object. Subsequently,in order to overcome the contradiction between the intuition of love and the intellectual reflection of love,Hegel developed the principle of speculative rationality from the theories of rational intuition of Kant,Fichte and Schelling, thus completing the task of conceptual transformation and transforming a religion of love(Christian) into a philosophy of love(dialectics).
The Hegel's dialectics not only originated from Greek reason,but also was born out of Christian theology,which was the result of Hegel's turning theology into truth and philosophy according to the needs of the times. The core law of dialectics is"opposition and identity",and the core idea of Christianity is "love". It can be found from the book Hegel's Early Theological Works that "opposition and identity" was originally a philosophical explanation of "love". Among them,"God" is interpreted as the identity of subject and object,and "love" is interpreted as the relationship between subject and object. Subsequently,in order to overcome the contradiction between the intuition of love and the intellectual reflection of love,Hegel developed the principle of speculative rationality from the theories of rational intuition of Kant,Fichte and Schelling, thus completing the task of conceptual transformation and transforming a religion of love(Christian) into a philosophy of love(dialectics).
引文
[1]邓晓芒.思辨的张力———黑格尔辩证法新探[M].长沙:湖南教育出版社,1992.
[2]赵林.黑格尔的宗教哲学[M].武汉:武汉大学出版社,2005.
[3]何光沪.蒂里希选集[M].上海:上海三联书店,1999.
[4]列宁.哲学笔记[M].北京:人民出版社,1993.
[5]黑格尔.黑格尔早期神学著作[M].贺麟,译.北京:商务印书馆,1988.
[6]圣经(旧约全书)[M].南京:爱德印刷有限公司,1995.
[7]圣经(新约全书)[M].南京:爱德印刷有限公司,1995.
[8]黑格尔.美学:第二卷[M].朱光潜,译.北京:商务印书馆,1979.
[9]黑格尔.美学:第三卷(上册)[M].朱光潜,译.北京:商务印书馆,1979.
[10]黑格尔.法哲学原理[M].范扬,张企泰,译.北京:商务印书馆,1961.
[11]黑格尔.费希特与谢林哲学体系的差别[M].宋祖良,程志民,译.北京:商务印书馆,1994.
[12]黑格尔.精神现象学:下卷[M].贺麟,王玖兴,译.北京:商务印书馆,1979.
[13]谢林.先验唯心论体系[M].梁志学,石泉,译.北京:商务印书馆,1976.
[14]马克思.1844年经济学哲学手稿[M].北京:人民出版社,2000.
[15]黑格尔.精神现象学:上卷[M].贺麟,王玖兴,译.北京:商务印书馆,1979.
[16]古留加.黑格尔传[M].北京:商务印书馆,1978.
[17]黑格尔.小逻辑[M].贺麟,译.北京:商务印书馆,1980.
[18]冯友兰.中国现代哲学史[M].广州:广东人民出版社,1999.
[2]赵林.黑格尔的宗教哲学[M].武汉:武汉大学出版社,2005.
[3]何光沪.蒂里希选集[M].上海:上海三联书店,1999.
[4]列宁.哲学笔记[M].北京:人民出版社,1993.
[5]黑格尔.黑格尔早期神学著作[M].贺麟,译.北京:商务印书馆,1988.
[6]圣经(旧约全书)[M].南京:爱德印刷有限公司,1995.
[7]圣经(新约全书)[M].南京:爱德印刷有限公司,1995.
[8]黑格尔.美学:第二卷[M].朱光潜,译.北京:商务印书馆,1979.
[9]黑格尔.美学:第三卷(上册)[M].朱光潜,译.北京:商务印书馆,1979.
[10]黑格尔.法哲学原理[M].范扬,张企泰,译.北京:商务印书馆,1961.
[11]黑格尔.费希特与谢林哲学体系的差别[M].宋祖良,程志民,译.北京:商务印书馆,1994.
[12]黑格尔.精神现象学:下卷[M].贺麟,王玖兴,译.北京:商务印书馆,1979.
[13]谢林.先验唯心论体系[M].梁志学,石泉,译.北京:商务印书馆,1976.
[14]马克思.1844年经济学哲学手稿[M].北京:人民出版社,2000.
[15]黑格尔.精神现象学:上卷[M].贺麟,王玖兴,译.北京:商务印书馆,1979.
[16]古留加.黑格尔传[M].北京:商务印书馆,1978.
[17]黑格尔.小逻辑[M].贺麟,译.北京:商务印书馆,1980.
[18]冯友兰.中国现代哲学史[M].广州:广东人民出版社,1999.