康德伦理学中的“神圣存在者”  

Holy Beings in Kant’s Ethics

作　　者：舒远招 韩广平 SHU Yuan-zhao;HAN Guang-ping(Yuelu Academy, Hunan University, Changsha 410082,China)

机构地区：[1]湖南大学岳麓书院,湖南长沙410082

出　　处：《湖南大学学报（社会科学版）》2020年第4期107-114,共8页Journal of Hunan University(Social Sciences)

基　　金：国家社科基金重大项目:马克思与德国古典哲学关系的拓展性研究(19ZDA019)。

摘　　要：“神圣存在者”是康德伦理学中的一个重要概念。通过对康德伦理学论著的梳理,本文发现它包含“神圣立法者”和“神圣守法者”双重含义从立法角度看,所有有理性的存在者都凭借其立法能力(立法理性)是神圣的,人作为有理性的存在者也是其中之一;从守法角度看,只有天使和上帝这类存在者才是神圣存在者,它们具有完善意志,能够心甘情愿地遵守道德法则,而像人这类有限的理性存在者并不具有完善意志,不能心甘情愿地遵守道德法则,因而不是神圣存在者。这两个含义不宜混淆。《道德形而上学》德性论导论中的endliche heilige Wesen是第二个含义的神圣存在者,只能理解为“终极的神圣存在者”,而不能理解为“有限的神圣存在者”,后一种理解会导致自相矛盾。Holy beings is an important concept in Kant’s ethics.Through a systematic review of Kant’s ethics works,we can find that it contains the double meanings of holy legislator and holy law-abiding beings;from the perspective of legislation,all rational beings are holy by virtue of their legislative ability(legislative reason),and human beings as rational beings are one of them;from the law-abiding point of view,only angels and gods are holy beings,who have perfect will and are willing to comply with moral law,while such finite rational beings as human beings do not have perfect will and cannot willingly comply with moral law,so they are not holy beings.The two meanings should not be confused.Endliche heilige Wesen in the introduction to the Doctrine of Virtue in the Metaphysics of Morals is the holy beings in the second meaning,which can only be understood as ultimate holy beings,but not as finite rational beings,the latter understanding will lead to self-contradiction.

关 键 词：康德伦理学 神圣存在者 神圣立法者 终极神圣存在者 

分 类 号：B516.31[哲学宗教—外国哲学]