自由的深渊——谢林的自由观及其可能的政治哲学意涵

1809年之后的谢林转向深入思考上帝的神圣自由,以为人的自由奠基。他认为,上帝作为实存,在自身之内拥有与其不可分离、但确有区别的实存的根据,它们不可分离地统一在一起。上帝的神圣自由在于创世的自由决断完全是善的,但人作为内在于神的有限物,出于上帝现实地实现自身的必然性,却撕毁了实存与其根据之间的永恒纽带,自由地选择为善或者为恶。海德格尔和齐泽克对谢林作出了不同诠释,一方面证明了谢林后期哲学的重大意义及其现实性,另一方面也例示着谢林思辨的自由阐释可能隐含的政治意涵。     

谢林哲学中的自由问题——兼论谢林前后期哲学的统一性

自由是哲学的永恒主题 ,但英国自由主义者所追求的主要是法治的自由 ,启蒙时代的法国思想家追求的主要是政治自由 ,而谢林前后的德国哲学家主要是从思想或精神方面来理解自由。谢林认为 ,这些理解都有其部分的合理性 ,但只把握住了自由的现象 ,而没有把握住自由的根本。谢林认为 ,自由的根本只有从本原存在的行为中才可理解 ,就是说 ,只有本原的存在本身 ,才是自由本身。自由的哲学 ,必须通过对本原存在的建构来把握自由本身。本文试图通过追溯谢林通往存在本身的思想之路 ,来展示他对于自由问题的视野 ,并以此来回答谢林研究中一直令人困惑…     

对自由的诠释作为自由自身的实行——海德格尔、谢林与一种“自由诠释学”的可能

在1936年的弗莱堡"谢林讲座"中,海德格尔通过"躲藏"在谢林身后,对自己关于存在的追问进行了一种姿态转换,转而以一种"去主体性"的方式,在与存在的源初关系中重新理解人。这同时也是谢林哲学中的一个主导问题,并在1821年的"埃尔朗根讲座"中得到了专题讨论。在这个意义上,海德格尔的谢林阐释其实是与谢林在思想上的一种"会合",他们共有的论题都在于:对作为自由或者存在的本原之诠释,只能基于本原的"自身实行",而这需要一种"泰然任之"和"绽出"的姿态转变。     

论个人自由的概念

个人自由问题在哲学思想史上一直是理论研究的对象。在苏格拉底、柏拉图、奥古斯丁的著作中,都把它作为重大的理论问题。在斯宾诺莎、费希特、黑格尔和叔本华、康德以及谢林、霍布斯和笛卡儿等人的著作中,对这个问题的研究,也占有很重要的地位。在马克思、恩格斯、列宁的著作中,首先把哲学思想史中的“个人自由”和物质生产的发展以及阶     

自由、形式与真理——黑格尔与谢林的自由观探析

黑格尔和谢林继承了卢梭和康德的思想,即人类主观的自由意志与生活的客观形式之间内在相通;又突破了单纯主体性的视角,并以体系的形式展示了自由意志依从事物本身的要求或动力而得以实现的情形。尽管黑格尔偏重于展示自由意志合乎事情本身之逻辑的实现过程,而谢林更强调根据与实存者的相与相成在自由意志发生时的重要意义,但在自由具有确定的形式且以真理为旨归这一点上,他们的总方向是一致的,都可以启发我们重新思考自由问题。     

“从未克服”的挑战——谢林哲学两个节点中的斯宾诺莎

在德国唯心论产生的最初阶段,斯宾诺莎同时作为谢林与黑格尔哲学的典范影响了他们的体系建构方式,尤其是谢林的“同一哲学”。但谢林在继承斯宾诺莎的同时,也延续了斯宾诺莎那里无限者自身与特定无限者,即实体与属性之间关系未得澄清的疑难。这一疑难促成谢林晚期哲学对神与自由概念的重新思索。伴随着谢林最后的思索,在他眼里曾经作为体系本原的“实体”概念,就被转化为描述终极偶然性的“不可预思之在”,而这意味着德国唯心论对于斯宾诺莎的接受和处理最终的失败。     

神性之旋律——谢林早期自然观的虔敬派意蕴探微

在早期自然哲学以及1809年的《自由论文》中,谢林对于自然的观点有深厚而隐秘的基督教神学背景,他早期对于自然科学的哲学思辨深受其故乡新教虔敬派的影响,尤其是虔敬派代表哈恩的神学对于谢林神性自然观的形成具有重要意义。谢林早期自然观也在一定程度上反映了这种影响。在早期自然哲学的相关著作中,谢林的自然观已经深刻体现出基督教虔敬派色彩,从而形成了一种神性自然观,体现了一种自然的神性之美。结合谢林早期相关著作及其书信与诗歌,可以探究其自然观对虔敬主义神学的内在整合,进一步阐释谢林对于自然的灵性思辨与审美体验。     

评《历史、理性与自由》

评《历史、理性与自由》邓安庆众所周知,我国学术界围绕着历史决定论和非历史决定论展开了长期热烈的讨论。究其原因,它不仅仅是出于对马克思主义社会历史观的巨大热忱,而且有着现代西方哲学、特别是波普尔社会历史哲学的巨大影响。波普尔在《开放社会及其敌人》与《历...     

从理性到信仰:西方自由观的转向——对奥古斯丁信仰自由观的一种解读

在古希腊理性精神与基督教信仰文化交汇的大背景下,奥古斯丁扬弃柏拉图和亚里士多德等思想家的理性自由观,提出了以基督教信仰为基础的信仰自由观。这种自由观展示了信仰、自由意志和理性三者之间富有张力的依存关系,实现了西方自由观的转向,对后来的西方哲学与文化发生了深远影响。这种自由观在德国古典哲学尤其是黑格尔的哲学中得到复兴,但由于从根本上并没有克服自由与决定论之间的困境,现实的人的自由、理性与信仰在黑格尔哲学中都被消解了。即便如此,在当代一些重要的思想家那里,奥古斯丁确立的思维范式依然具有实质性影响。     

马克思哲学的变革与传统西方哲学的理论困境

一、传统西方哲学的理论困境反思西方哲学的历史,这一哲学不仅取得了卓越的成就,也存在着一些不可克服的内在矛盾。1.哲学追求自由与实现自由途径的矛盾西方哲学自诞生之日起就把成为自由思想作为自己追求的目标。     

Accidental Atheists? Agent‐Based Explanations for the Persistence of Religious Regionalism

This article outlines a new approach to the study of religious commitment. Starting with a variant on Schelling's classic model of mobility and segregation, we develop a multi-agent religion simulation (MARS) that incorporates insights from theories of religious choice, social influence, and preference formation. Compared to standard statistical methods, MARS does a better job of linking individual choices and collective outcomes. In particular, it demonstrates that stable regional patterns require a balanced combination of attachment to personal identity and adaptation to the social environment.     

理论哲学与实践哲学:孰为第一哲学?

理论哲学与实践哲学涵括了哲学的全部领域。然而,一部西方哲学史实际上只是理论哲学即形而上学的历史,实践哲学则被隐于形而上学的阴影之下,为形而上学所遮蔽。其实,实践哲学作为一个重要的哲学领域,应当是贯穿于西方哲学史的、异于形而上学的一个十分重要而广阔的哲学领域。该     

Kierkegaard's Mirrors: Interest,Self, and Moral Vision

This paper advances the view that the history of philosophy is both a kind of history and a kind of philosophy. Through a discussion of some examples from epistemology, metaphysics, and the historiography of philosophy, it explores the benefit to philosophy of a deep and broad engagement with its history. It comes to the conclusion that doing history of philosophy is a way to think outside the box of the current philosophical orthodoxies. Somewhat paradoxically, far from imprisoning its students in outdated and crystallized views, the history of philosophy trains the mind to think differently and alternatively about the fundamental problems of philosophy. It keeps us alert to the fact that latest is not always best, and that a genuinely new perspective often means embracing and developing an old insight. The upshot is that the study of the history of philosophy has an innovative and subversive potential, and that philosophy has a great deal to gain from a long, broad, and deep conversation with its history.     

Revival and significance of political philosophy at present time

Taking a panoramic view on the history of modern philosophy, we can learn that political philosophy, a new arena for modern philosophy, has become an important field in philosophical studies since the later half of the 20th century. As far as the problem domain of political philosophy is concerned, political philosophy is only a special form of philosophy. The revival of political philosophy, however, indicates that philosophical inspection of political matters has regained legitimacy, and also means the restaging of philosophy as a knowledge type at modern times. In one sense, we can view the newly-revived political philosophy as typical modern philosophy, because its problem domain, its unique angle of looking into the life world and its ideal concern about the actual world make it one of the best ways in which we can reflect the existence of mankind in modern times. __________ Translated from Zhexue Yanjiu 哲学研究 (Philosophical Studies), 2005 (6) by Teng Jianhui     

Philosophy,Logic, Science,History

Analytic philosophy is sometimes said to have particularly close connections to logic and to science, and no particularly interesting or close relation to its own history. It is argued here that although the connections to logic and science have been important in the development of analytic philosophy, these connections do not come close to characterizing the nature of analytic philosophy, either as a body of doctrines or as a philosophical method. We will do better to understand analytic philosophy—and its relationship to continental philosophy—if we see it as a historically constructed collection of texts, which define its key problems and concerns. It is true, however, that analytic philosophy has paid little attention to the history of the subject. This is both its strength—since it allows for a distinctive kind of creativity—and its weakness—since ignoring history can encourage a philosophical variety of “normal science.”     

Studies in analytic philosophy in China

This essay explores the history of studies in analytical philosophy in China since the beginning of the last century, by dividing into three phases. It shows that, in these phases, analytic philosophy was always at a disadvantage in confronting serious challenges coming from both Chinese traditional philosophy and modern philosophical trends. The authors argue that Chinese philosophers have both done preliminary studies and offered their own analyses of various problems as well as some new applications of analytic philosophy especially in the latest period. Meanwhile, Chinese traditional philosophy was always trying to adjust its cultural mentality in the struggle with analytic philosophy, and accommodated in its own way the rationalistic spirit and scientific method represented in analytic philosophy.     

环境伦理学中的"生态化"人生观

从其实践要求和理论品性来看,一种完整的环境伦理学理论必然包含着一种关于人生观的理解。本文主要探讨罗尔斯顿环境伦理理论和深生态学关于人生观的主张和见解,从而指出环境伦理学理论包含着一种“生态化”人生观。相对于现代社会盛行的人生观来说,“生态化”人生观是基于人生之生命层面的,尊重自然的,后物质主义的人生观。它作为一种新的人生观理论具有重要现实意义。     

How Inclusive Is European Philosophy of Science?

The main question of this article is given by its title: how inclusive is European philosophy of science? Phrased in this way, the question presupposes that, as a mature discipline, philosophy of science should provide an inclusive account of its subject area. I first provide an explanation of the notion of an inclusive (in contrast to a restricted) philosophy of science. This notion of an inclusive philosophy of science is specified by discussing three general topics that seem to be missing from, or are quite marginal in, restricted philosophy of science. These topics are the philosophy of historical inquiry, the role of technology in science, and the socio-political and moral dimensions of science. On this basis, I address the question whether European philosophy of science qualifies as more inclusive as compared with Anglo-American philosophy of science.     

关于另类科学哲学的思考

A prominent phenomenon in contemporary philosophy of science has been the unexpected rise of alternative philosophers of science. This article analyses in depth such alternative philosophers of science as Paul Feyerabend, Richard Rorty, and Michel Foucault, summarizing the similarities and differences between alternative philosophies of science and traditional philosophy of science so as to unveil the trends in contemporary philosophy of science. With its different principles and foundation, alternative philosophy of science has made breakthroughs in terms of its field of vision, scope, and methodology, and its relationship with science has become more humanistic and pluralistic. Attention should be given to alternative perspectives in the contemporary philosophy of science, and research should be expanded into the fields of the epistemology of science and cognitive science, the sociology of scientific knowledge and scientific anthropology, the scientific cultural philosophy, and scientific ethics.     

The sociological tradition of Hungarian philosophy

In this introductory paper I sketch the tradition, several early aspects of which are discussed in the following essays and reviews. I introduce the main figures whose work initiated and maintained the sociological orientation in Hungarian philosophy thereby tracing its evolution. I suggest that its sociological outlook, if taken to be a characteristic tendency that gives Hungarian philosophy its distinctive flavour, provides us with the framework of a possible narrative about the history of Hungarian philosophy in the broader context of Central European philosophy. This narrative, in turn, suggests a way of integrating the latter into the history of Western philosophy rather than restricting its scope to a handful of canonical works only.