先验自我的二重化:莱茵霍尔德哲学视域下的早期谢林表象能力学说研究(1794)  

The Dualization of the Transcendental I:Schelling's Theory of the Faculty of Representation in the Context of Reinhold's Elementarphilosophie(1794)

作　　者：倪逸偲 Ni Yicai

机构地区：[1]浙江大学哲学学院

出　　处：《哲学研究》2023年第5期117-127,F0003,共12页Philosophical Research

基　　金：国家社会科学基金项目“费希特《新方法知识学》翻译与研究”(编号22CZX056)的阶段性成果。

摘　　要：为了解决康德理论哲学中的自我意识疑难,莱茵霍尔德于1789年提出了“表象能力”概念,进而实现了唯心论哲学在先验自我本原问题上的关键转折。1794年,谢林在手稿《蒂迈欧评注》中批判性地将莱茵霍尔德的“表象能力”概念与柏拉图的“因果性”学说以及康德的范畴理论融合起来。谢林的目的是,将“表象能力”重解为先验自我的二重化原初自我活动,同时为自我与世界奠定了存在论基础,在德国唯心论发展史上首次正面为作为本原的先验自我奠定基础,这也证明了谢林先验哲学从最开端处便具备着完全独立于费希特先验哲学的内在理路。This article will examine the concept of the faculty of representation in German Idealism,specifically Reinhold's initial formulation of it in 1789 and Schelling's interpretation of it in his 1794 Timaeus-commentary.Reinhold proposed the faculty of representation as the principle of the transcendental I,with the aim to address Kant's problem of undetermined self-consciousness,while Schelling,in turn,interpreted this very concept together with Plato's doctrine of causality and Kant's theory of categories.Schelling viewed the faculty of representation as the dualized original self-activity of the transcendental I,which is to substantiate both the subjectivity and the world.Also,this interpretation disclosed essential differences between Schelling's own philosophical project and that of Fichte.This article will explore implications within Schelling's interpretation and argue for its significance for understanding German Idealism.

关 键 词：表象能力 形式 质料 因果性 统一体 

分 类 号：B516.34[哲学宗教—外国哲学]