从启蒙倒退到神话之后的生存哲学——论谢林中后期哲学的伦理思想  

A Study of Schelling's Ethics in his Later Philosophy

作　　者：邓安庆[1] 

机构地区：[1]复旦大学,上海200433

出　　处：《云南大学学报（社会科学版）》2013年第4期47-54,111,共8页The Journal of Yunnan University:Social Sciences Edition

基　　金：国家社科基金重大项目<西方道德哲学通史研究>(项目号:12ZD122);复旦大学985基地项目(项目号:EYH3155071)的前期研究成果

摘　　要：在《先验唯心论体系》中,谢林发现,自由本身无非是一种必然的现象,因而康德所揭示的"自由的因果律"蕴含着与自由相反的"必然性",这种必然性固然构成了康德道德律之"绝对命令性"的隐蔽根基,但也蕴含着普遍理性的道德律对个性的取缔和毁灭。谢林比阿多诺早一个半世纪便洞见出了启蒙伦理的"辩证法"。因此,谢林后期哲学转向了其早期就向往的理性的神话学上来。本文不认为谢林向神话学的倒退是对启蒙的背叛,而是对启蒙的内在悖论在更深层面的揭示。如果真正的自由对立于必然的话,那它就是任意的。因而在善恶问题上,自由永远都只是一种向善或向恶的可能性,而非是必然的。人的生存作为人的自由力量的体现,在于它必须面对恶而生存,以增强存在的力量。启蒙伦理的色彩于是被彻底改写。In The System of Prior-Idealism,Schelling holds that freedom is simply a necessary phenomenon while Kant' s causal law of freedom embodies the'necessity'in opposition to freedom which is the underlying basis of his law of moral as well as the abandonment of individual by the moral law of universal reason.It was 150 years earlier than Adorno that Schelling proposed'dialectics'of enlightenment ethics.Schelling's later philosophy turned to rational mythology he desired earlier.This paper holds that Schelling's return to mythology is not a betrayal of enlightenment but a deeper revelation of the implication of paradox of enlightenment.If real freedom is the opposition to necessity,it should be arbitrary.In fact,freedom is always a possibility towards good or bad rather than a kind of necessity.Human existence is an embodiment of the free power of mankind and is faced with evil with its own power.Thus,this is a reinterpretation of enlightenment ethics.

关 键 词：谢林 启蒙辩证法 积极的自由 恶 存在就是力量 

分 类 号：B516.34[哲学宗教—外国哲学]