论宗教命题的形而上学基础——康德与冯友兰的宗教形而上学之比较  

On the Metaphysical Foundations of Religious Propositions: a Comparison between Kant's and Feng Youlan's Metaphysics of Religion

作　　者：陈晓平[1] 

机构地区：[1]华南师范大学公共管理学院

出　　处：《学术研究》2013年第10期13-19,159,共7页Academic Research

基　　金：国家社科基金项目(10BZX020);广东省社会科学规划项目(09C-01);广东省高校人文社科基地重大项目(10JDXM72001)的阶段性成果

摘　　要：宗教命题如"上帝存在"、"灵魂不灭"和"意志自由"等被康德作为形而上学命题,因而具有先验必然性。然而,被定义为"德福相配"的"至善"不可避免地具有经验成分,这便动摇了这些宗教命题的先验必然性的根基。冯友兰把这些宗教命题附加在"大全"之上,而"大全"则是一个纯分析性的形而上学概念。蒯因明确提出形而上学的语言学和实用主义转向。笔者在蒯因本体论的基础之上,将康德和冯友兰的宗教形而上学加以取长补短,形成更为完整的宗教形而上学的论证。The religious propositions, such as‘God exists',‘the soul is immortal'and‘the will is free',are discussed as metaphysical propositions by Kant, thus they have apriori necessity. However, the best, which is the unity of morality and happiness by Kant's definition, has some empirical ingredients inevitably. Thereby, it shakes the foundations of apriori necessity of the propositions. Mr. Feng Youlan attaches the religious propositions to‘ the big whole'. ‘ The big whole' is a purely analytic concept that belongs to metaphysics. Quine starts explicitly the linguistic turn and the pragmatic turn of metaphysics. On the base of Quine 's ontology, I learn from Kant's and Feng Youlan's religious metaphysics, but make up their deficiencies. From this, I achieve a more complete argument of religious metaphysics.

关 键 词：宗教 形而上学 康德 冯友兰 蒯因 

分 类 号：B516.31[哲学宗教—外国哲学] B261