康德理论理性向实践理性的过渡过程
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摘要
康德建立自己思想体系的出发点是为了解决形而上学问题,其归宿也落到形而上学身上。康德认为由于人类理性不得不求助于超越经验的原理,但这些原理却无法受到经验试金石的检验,所以形而上学成为“无休止的争吵的战场”。康德在批判独断论和怀疑论的基础上提出了认识论上的“哥白尼革命”,试图为真正的、作为科学的形而上学提供坚实可靠的基础。在分析了形而上学超验对象在认识领域是不可能达到之后,康德将之转移到实践理性领域。这就是“限制知识,从而为信仰留下地盘”。在《实践理性批判》中,康德以“自由”为拱顶石,阐明了以道德命令来体现本体的实践理性的发生及使用规则,描绘了一个道德世界或者说是目的王国的理想。康德在辨证论中引出了灵魂不朽和上帝存有这两个悬设,这样在理论理性中被否定认识可能性的形而上学对象在实践理性中作为信仰被假设存在。从理论理性向实践理性的过渡体现了由必然向自由的过渡。本文主要是以思想历史的演进为线索考察了康德关于这一问题的由来及逻辑推演,希望能够对此题目有一个合理的揭示。
Kant's starting point to build his own ideological system is to solve the problem of metaphysics, its fate has fallen upon Metaphysics too. In the theoretical reason, based on the critiques of dogmatism and skepticism, Kant proposed the Copernican revolution of epistemology,and discussed the inevitability of human'theoretical Knowledge, trying to provide solid and reliable basis for the real and scientific metaphysics. In the practical reason,what Kant hope to establish is a moral sense of the metaphysical. The transition process from theoretical reason to practical reason reflects the change from inevitability to free.
Kant's view is that metaphysics is a natural human tendency and the inherent task of human reason. Kant considered the beginning of all human knowledge were human senses, then advanced to the intellectual, the termination is the reason. Rational co-ordination in the areas of intellectual sensibility to build on the object, it has all the experience out of the content, manifested as the process of reasoning and argumentation, argumentation and reasoning produce the idea, that is the object of metaphysics. But Kant found that the prove of metaphysical objects in traditional metaphysics had problems, including the prove for the soul,the God and the universe, is a dialectical theory. But Kant's purpose of critique of the metaphysical is not to abolish the metaphysical, Because he believes that in this world always has had some kind of metaphysical existence, and in the future we will meet metaphysics in the world. His ideal is to establish a scientific metaphysics,Kant studied physics and mathematics, that they have embarked on a scientific and reliable way. And examples of their success can be applied to the metaphysical body, for a total revolution to change the metaphysical approach to date.Through changing the way,people find the usefulness of metaphysics is negative, but it has the positive side,that is to limit the knowledge to leave the site for the faith. Kant thus established a form of moral metaphysics different from metaphysics of knowledge, so as to find a way for metaphysics. Another starting point of Kant's critical philosophy is the discussion of specific antinomy in the relationship between freedom and necessity, of course it also belongs to one aspect of the metaphysics problem,and subordinate metaphysical questions.
Hume had challenged the objective necessity of all knowledge, and Kant,tried to re-build the necessity of knowledge and strict universality damaged by Hume.Kant thinks synthetic knowledge truly reflect the creativity of knowledge, only the synthetic and priori knowledge have inevitability. Kant establishing the objective inevitability of theoretical knowledge by examining the form of human priori recognition formula. Kant's Critique of Pure Reason concentrate on how priori synthetical judgments can be possible. He acknowledged that all our knowledge must start from experience. However, there are difference between knowledge of innate which are independent of experience, and acquired knowledge which come from the experience. The former has the necessity and strict universality, The universality of the latter come after the jump from the individual to the general.We form the knowledge by the emotional and intellectual, But the reason not satisfied with the experience of intellectual production of scientific knowledge, It further understanding to the pursuit of absolute integrity. Asking for ian overall understanding of unconditional experience. On the one hand Kant provides conclusive evidence for the legitimacy of natural legislation through intellectual.On the other hand he limited the scope of the application of intellectual.In his view, areas of intellectual only can be applied to the field of experience.It can only be used to specify the provisions instead of to the phenomenon and thing in itself. Logical role of a priori if the non-intuitive things to use and to the provisions of its own words, so will inevitably lead to transcendental illusion generation.
Kant first time in the history of philosophy, intellectual and narrow with a distinction between the rational, and this has to establish a scientific and metaphysical significance. The reason that the traditional metaphysics of Kant in trouble, because when people did not intellectual and rational distinction between the narrow, the only suitable field for the phenomenon of cross-border use of intellectual concepts to the transcendent infinite objects and things in themselves, were tried. Kant the freedom and the inevitable antinomy transcendental freedom in the leads, he found that the a priori free of its importance.Kant's transcendental concept of freedom has two meanings: First, it represents the absolute beginning of the world as a phenomenon of the freedom, the absolute beginning of a state who has the power of spontaneous creation. This is a cosmological sense of the divine nature of freedom; thus derived, a priori free indirect expression of human free will, rational psychology, which is among the contents.The freedom of human will to divine freedom as the basis. Both are considered simple and pure, without any experience in doping. It first borrowed from the experience does not contain anything, and secondly, freedom of the object can not be determined in any experience of giving. Be noted that Kant failed to prove that here the reality of freedom, nor even the real possibility that free. Transcendental concept of freedom as a transcendental only logically possible. For this transcendental freedom, it is impossible to form any positive sense, knowledge, but only to note the possibility. Therefore, Kant said here, only the negative sense of freedom. Transcendental concept of freedom is the reason for the maximum unity in order to complete this task, is the idea of speculative reason had to assume that the possibility exists.
Kant introduced by the prior practice of free and free to the introduction of ontology from the manifest world, lead by the theoretical reason practical reason. In all there were were people there who, as a special there is a double. On the one hand people experience the world as a phenomenon is subject to the constraints of natural causality, But people not only experience the world of phenomena, he is a rational existence, therefore, the existence of man as a phenomenon in terms of sector, have to obey the natural causality, but the existence of people as rational terms, but also can a state initiative to make happen, so people are free, and he is the cause of action. Solve the practical reason of the antinomy, to achieve perfection, the soul must be immortal, and by setting the existence of God is possible.Person as a moral subject is a limited presence in real life can not achieve moral perfection and happiness of the absolute unity of the realm. However, we can assume the existence of a rational extension of personality with unlimited capacity, that is, immortality of the soul, the perfect state, there is hope to achieve. But this is not enough, we can only believe the world is in accordance with the moral well-being consistent with a causal series of coordinated constructed, that is, there is a causal necessity to adjust the natural moral order, immortality of the soul is useful. The establishment of such order, to achieve ultra-sector experience and experience in community interaction, only God can. Thus, the metaphysics of morals is created in practical reason.
Kant's starting point to build his own ideological system is to solve the problem of metaphysics, its fate has fallen upon Metaphysics too. In the theoretical reason, based on the critiques of dogmatism and skepticism, Kant proposed the Copernican revolution of epistemology,and discussed the inevitability of human'theoretical Knowledge, trying to provide solid and reliable basis for the real and scientific metaphysics. In the practical reason,what Kant hope to establish is a moral sense of the metaphysical. The transition process from theoretical reason to practical reason reflects the change from inevitability to free.
Kant's view is that metaphysics is a natural human tendency and the inherent task of human reason. Kant considered the beginning of all human knowledge were human senses, then advanced to the intellectual, the termination is the reason. Rational co-ordination in the areas of intellectual sensibility to build on the object, it has all the experience out of the content, manifested as the process of reasoning and argumentation, argumentation and reasoning produce the idea, that is the object of metaphysics. But Kant found that the prove of metaphysical objects in traditional metaphysics had problems, including the prove for the soul,the God and the universe, is a dialectical theory. But Kant's purpose of critique of the metaphysical is not to abolish the metaphysical, Because he believes that in this world always has had some kind of metaphysical existence, and in the future we will meet metaphysics in the world. His ideal is to establish a scientific metaphysics,Kant studied physics and mathematics, that they have embarked on a scientific and reliable way. And examples of their success can be applied to the metaphysical body, for a total revolution to change the metaphysical approach to date.Through changing the way,people find the usefulness of metaphysics is negative, but it has the positive side,that is to limit the knowledge to leave the site for the faith. Kant thus established a form of moral metaphysics different from metaphysics of knowledge, so as to find a way for metaphysics. Another starting point of Kant's critical philosophy is the discussion of specific antinomy in the relationship between freedom and necessity, of course it also belongs to one aspect of the metaphysics problem,and subordinate metaphysical questions.
Hume had challenged the objective necessity of all knowledge, and Kant,tried to re-build the necessity of knowledge and strict universality damaged by Hume.Kant thinks synthetic knowledge truly reflect the creativity of knowledge, only the synthetic and priori knowledge have inevitability. Kant establishing the objective inevitability of theoretical knowledge by examining the form of human priori recognition formula. Kant's Critique of Pure Reason concentrate on how priori synthetical judgments can be possible. He acknowledged that all our knowledge must start from experience. However, there are difference between knowledge of innate which are independent of experience, and acquired knowledge which come from the experience. The former has the necessity and strict universality, The universality of the latter come after the jump from the individual to the general.We form the knowledge by the emotional and intellectual, But the reason not satisfied with the experience of intellectual production of scientific knowledge, It further understanding to the pursuit of absolute integrity. Asking for ian overall understanding of unconditional experience. On the one hand Kant provides conclusive evidence for the legitimacy of natural legislation through intellectual.On the other hand he limited the scope of the application of intellectual.In his view, areas of intellectual only can be applied to the field of experience.It can only be used to specify the provisions instead of to the phenomenon and thing in itself. Logical role of a priori if the non-intuitive things to use and to the provisions of its own words, so will inevitably lead to transcendental illusion generation.
Kant first time in the history of philosophy, intellectual and narrow with a distinction between the rational, and this has to establish a scientific and metaphysical significance. The reason that the traditional metaphysics of Kant in trouble, because when people did not intellectual and rational distinction between the narrow, the only suitable field for the phenomenon of cross-border use of intellectual concepts to the transcendent infinite objects and things in themselves, were tried. Kant the freedom and the inevitable antinomy transcendental freedom in the leads, he found that the a priori free of its importance.Kant's transcendental concept of freedom has two meanings: First, it represents the absolute beginning of the world as a phenomenon of the freedom, the absolute beginning of a state who has the power of spontaneous creation. This is a cosmological sense of the divine nature of freedom; thus derived, a priori free indirect expression of human free will, rational psychology, which is among the contents.The freedom of human will to divine freedom as the basis. Both are considered simple and pure, without any experience in doping. It first borrowed from the experience does not contain anything, and secondly, freedom of the object can not be determined in any experience of giving. Be noted that Kant failed to prove that here the reality of freedom, nor even the real possibility that free. Transcendental concept of freedom as a transcendental only logically possible. For this transcendental freedom, it is impossible to form any positive sense, knowledge, but only to note the possibility. Therefore, Kant said here, only the negative sense of freedom. Transcendental concept of freedom is the reason for the maximum unity in order to complete this task, is the idea of speculative reason had to assume that the possibility exists.
Kant introduced by the prior practice of free and free to the introduction of ontology from the manifest world, lead by the theoretical reason practical reason. In all there were were people there who, as a special there is a double. On the one hand people experience the world as a phenomenon is subject to the constraints of natural causality, But people not only experience the world of phenomena, he is a rational existence, therefore, the existence of man as a phenomenon in terms of sector, have to obey the natural causality, but the existence of people as rational terms, but also can a state initiative to make happen, so people are free, and he is the cause of action. Solve the practical reason of the antinomy, to achieve perfection, the soul must be immortal, and by setting the existence of God is possible.Person as a moral subject is a limited presence in real life can not achieve moral perfection and happiness of the absolute unity of the realm. However, we can assume the existence of a rational extension of personality with unlimited capacity, that is, immortality of the soul, the perfect state, there is hope to achieve. But this is not enough, we can only believe the world is in accordance with the moral well-being consistent with a causal series of coordinated constructed, that is, there is a causal necessity to adjust the natural moral order, immortality of the soul is useful. The establishment of such order, to achieve ultra-sector experience and experience in community interaction, only God can. Thus, the metaphysics of morals is created in practical reason.
引文
①悌利,《西方哲学史》(下册),商务印书馆1979年,第146页。
②[德]康德著.邓晓芒译,《纯粹理性批判》,人民出版社,第23页。
①[古希腊]亚里士多德著.吴寿彭译《形而上学》,商务印书馆1995年,第119页。
①《西方哲学原著选读》(上卷),商务印书馆1981年,第369页。
②[法]笛卡尔,《哲学原理》,第20页。
③[德]康德著.庞景仁译,《任何一种能够作为科学出现的未来形而上学导论》1978年,商务印书馆,第5-6页。
①[英]休谟著,《人性论》,商务印书馆1996年,第101页。
②[英]休谟著,《人性论》,商务印书馆1996年,第282-283页。
③[英]休谟著.吕大吉译,《人类理智研究》,商务印书馆1999年,第145页。
①[德]康德著,庞景仁译,《任何一种能够作为科学出现的未来形而上学导论》,商务印书馆1978年,第9页。
②[英]休谟著.关文运译,《人性论》,商务印书馆1996年,第94页。
①[英]休谟著,关文运译.《人性论》,商务印书馆1996年,第109页。
②《西方哲学原著选读》(上卷).商务印书馆1981年,第527—528页。
①《康德书信百封》,上海人民出版社1992年,第244页。
②邓晓芒著,《康德哲学讲演录》,广西师范大学出版社2005年.第51页。
③何兆武译,《民约法》,法律出版社1958年,第13页。
①诺曼·康蒲·斯密著,《康德<纯粹理性批判>解义》,商务印书馆1961年,第39页。
①[英]休谟著,吕大吉译,《人类理智研究》,商务印书馆1999年,第75页。
①杨祖陶,邓晓芒编译.《康德三大批判精粹》.人民出版社2001年,第69—70页。
②[德]康德著.邓晓芒译,《纯粹理性批判》，人民出版社,第3—4页。
①[德]康德著.邓晓芒译,《纯粹理性批判》,人民出版社.第261页。
①[德]康德著,庞景仁译,《任何一种能够作为科学出现的未来形而上学导论》1978年,商务印书馆,第106—107页。
②[德]康德著,庞景仁译.《任何一种能够作为科学出现的未来形而上学导论》1978年,商务印书馆,第104页。
①[德]康德著,庞景仁译,《任何一种能够作为科学出现的未来形而上学导论》1978年,商务印书馆,第142页。
①[德]康德著,邓晓芒译,《纯粹理性批判》,人民出版社,第374页。
①[德]康德著,邓晓芒译,《纯粹理性批判》,人民出版社,第389页。
②[德]康德著,庞景仁译,《任何一种能够作为科学出现的未来形而上学导论》1978年,商务印书馆,第157页。
①①[德]康德著,邓晓芒译,《纯粹理性批判》,人民出版社,第434页。
[1]康德著,邓晓芒译,《纯粹理性批判》北京,人民出版社,2004
[2]康德著,邓晓芒译,《实践理性批判》北京,人民出版社,2003
[3]康德著,邓晓芒译,《判断力批判》北京,人民出版社,2002
[4]康德著,庞景仁译,《任何一种能够作为科学出现的未来形而上学导论》,商务印书馆,1978
[5]杨祖陶邓晓芒著,《<纯粹理性批判>指要》北京,人民出版社,2001
[6]杨祖陶邓晓芒编译,《康德三大批判精粹》北京,人民出版社,2001
[7]张志伟著,《康德的道德世界观》,北京,中国人民大学出版社,1995
[8]休谟著,吕大吉译,《人类理智研究》,商务印书馆,1999
[9]悌利,《西方哲学史》,商务印书馆,1979
[10]亚里士多德著,吴寿彭译《形而上学》,商务印书馆,1995
[11]《古希腊罗马哲学》,三联书店,1957
[12]《西方哲学原著选读》(上卷),商务印书馆,1981
[13]休谟著,《人性论》,商务印书馆,1996
[14]《康德书信百封》,上海人民出版社,1992
[15]①邓晓芒著,《康德哲学讲演录》,广西师范大学出版社,2005
[16]诺曼·康蒲·斯密著,《康德<纯粹理性批判>解义》,商务印书馆,1961
②[德]康德著.邓晓芒译,《纯粹理性批判》,人民出版社,第23页。
①[古希腊]亚里士多德著.吴寿彭译《形而上学》,商务印书馆1995年,第119页。
①《西方哲学原著选读》(上卷),商务印书馆1981年,第369页。
②[法]笛卡尔,《哲学原理》,第20页。
③[德]康德著.庞景仁译,《任何一种能够作为科学出现的未来形而上学导论》1978年,商务印书馆,第5-6页。
①[英]休谟著,《人性论》,商务印书馆1996年,第101页。
②[英]休谟著,《人性论》,商务印书馆1996年,第282-283页。
③[英]休谟著.吕大吉译,《人类理智研究》,商务印书馆1999年,第145页。
①[德]康德著,庞景仁译,《任何一种能够作为科学出现的未来形而上学导论》,商务印书馆1978年,第9页。
②[英]休谟著.关文运译,《人性论》,商务印书馆1996年,第94页。
①[英]休谟著,关文运译.《人性论》,商务印书馆1996年,第109页。
②《西方哲学原著选读》(上卷).商务印书馆1981年,第527—528页。
①《康德书信百封》,上海人民出版社1992年,第244页。
②邓晓芒著,《康德哲学讲演录》,广西师范大学出版社2005年.第51页。
③何兆武译,《民约法》,法律出版社1958年,第13页。
①诺曼·康蒲·斯密著,《康德<纯粹理性批判>解义》,商务印书馆1961年,第39页。
①[英]休谟著,吕大吉译,《人类理智研究》,商务印书馆1999年,第75页。
①杨祖陶,邓晓芒编译.《康德三大批判精粹》.人民出版社2001年,第69—70页。
②[德]康德著.邓晓芒译,《纯粹理性批判》，人民出版社,第3—4页。
①[德]康德著.邓晓芒译,《纯粹理性批判》,人民出版社.第261页。
①[德]康德著,庞景仁译,《任何一种能够作为科学出现的未来形而上学导论》1978年,商务印书馆,第106—107页。
②[德]康德著,庞景仁译.《任何一种能够作为科学出现的未来形而上学导论》1978年,商务印书馆,第104页。
①[德]康德著,庞景仁译,《任何一种能够作为科学出现的未来形而上学导论》1978年,商务印书馆,第142页。
①[德]康德著,邓晓芒译,《纯粹理性批判》,人民出版社,第374页。
①[德]康德著,邓晓芒译,《纯粹理性批判》,人民出版社,第389页。
②[德]康德著,庞景仁译,《任何一种能够作为科学出现的未来形而上学导论》1978年,商务印书馆,第157页。
①①[德]康德著,邓晓芒译,《纯粹理性批判》,人民出版社,第434页。
[1]康德著,邓晓芒译,《纯粹理性批判》北京,人民出版社,2004
[2]康德著,邓晓芒译,《实践理性批判》北京,人民出版社,2003
[3]康德著,邓晓芒译,《判断力批判》北京,人民出版社,2002
[4]康德著,庞景仁译,《任何一种能够作为科学出现的未来形而上学导论》,商务印书馆,1978
[5]杨祖陶邓晓芒著,《<纯粹理性批判>指要》北京,人民出版社,2001
[6]杨祖陶邓晓芒编译,《康德三大批判精粹》北京,人民出版社,2001
[7]张志伟著,《康德的道德世界观》,北京,中国人民大学出版社,1995
[8]休谟著,吕大吉译,《人类理智研究》,商务印书馆,1999
[9]悌利,《西方哲学史》,商务印书馆,1979
[10]亚里士多德著,吴寿彭译《形而上学》,商务印书馆,1995
[11]《古希腊罗马哲学》,三联书店,1957
[12]《西方哲学原著选读》(上卷),商务印书馆,1981
[13]休谟著,《人性论》,商务印书馆,1996
[14]《康德书信百封》,上海人民出版社,1992
[15]①邓晓芒著,《康德哲学讲演录》,广西师范大学出版社,2005
[16]诺曼·康蒲·斯密著,《康德<纯粹理性批判>解义》,商务印书馆,1961