圆善与启蒙  

The Highest Good and Enlightenment

作　　者：张俊[1] 

机构地区：[1]陕西师范大学文学院,陕西西安710062

出　　处：《海南大学学报（人文社会科学版）》2010年第2期21-27,共7页Journal of Hainan University （Humanities & Social Sciences）

基　　金：国家社科基金项目(08XZX018)

摘　　要：圆善作为纯粹实践理性的客体对象和终极目的,在康德哲学中有着极其特殊的地位,道德律即通过它而导向(道德)宗教。所以圆善既标明了道德哲学的完成,又是道德神学的起点。这一特质,决定了其深层的世俗性与神圣性的二维精神结构及其张力。这一二维结构根本上与启蒙精神相关,启蒙理性与进步理念直接塑造圆善的内在精神结构。The highest good, as the objective and ultimate goal of pure practical reason, had a special position in Immanuel Kant＇ s philosophy, through which moral imperative caused religion. So, the highest good marked not only the completion of moral philosophy, but also the beginning of moral theology. This particularity determined its deep dual spirit structure and tension between secularity and sacredness. Radically, the dual structure was related with the spirit of enlightenment. The ideas of rationality and progress of enlightenment directly shaped the inner spirit structure of the highest good.

关 键 词：圆善 启蒙 理性 进步 世俗性 神圣性 

分 类 号：B516.31[哲学宗教—外国哲学]