克尔凯郭尔与尼采

当代哲学中两个富有特征的基本概念,“生存”和“存在”,最初是由尼采和克尔凯郭尔创造的。尼采的哲学思考始终围绕着“生存”的现象,克尔凯郭尔的思考活动不断深入“存在”的问题。因此,他们二人的兴趣都首先而且几乎只是指向人,指向人的生存和人的存在的。所以,他们的哲学不是一个以封闭方式包括人类学的形而上学体系,相反,其哲学活动的内在系统的基础完全在于将一切问题都概括为这样一个基本问题：“人是什么?”和人成为了什么。这样,二者的哲学都是在一种实验“心理学”的名义下的哲学人类学。     

面对基督教:克尔凯郭尔和尼采的不同取向——兼论尼采对克尔凯郭尔的批判

本文以互读的方法试图揭示克尔凯郭尔与尼采面对基督教信仰所采取的截然相反的态度。克尔凯郭尔坚持生存者需要一个"全知全能"的上帝,而尼采认为上帝的"全知全能"性正是上帝要被杀死的原因;克尔凯郭尔极力张扬基督教人本主义思想,而尼采则批判基督教人本主义的虚妄性和奴隶本性。尼采认为,克尔凯郭尔的基督教上帝正是形而上学式思想的残余,因此克尔凯郭尔的哲学在根本上是一种"基督教哲学";是尼采彻底颠覆了形而上学,真正使哲学的关注点落实到了人的"生活世界"。     

On Faith,Merit, and Eternal Life

Can eternal life be merited? The traditional Lutheran answer to this question has been negative. However, the question is not as simple as it first seems. For example, recently, Mats Wahlberg has argued that Lutherans should admit that eternal life can be merited, especially if they support the “Finnish Luther interpretation.” Although I find much to commend in Wahlberg's reading, there are at least two problems in his proposal. First, the language of merit is tied to a particular philosophical framework that is not shared ecumenically; and second, all Lutherans do not share all the details of the Finnish reading of Luther. However, both Wahlberg's proposal and the Finnish interpretation of Luther have genuine ecumenical potential if they are developed so that they can address the concerns related to the philosophy of action and Christian life.