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課程: |
康德哲學研究 (Christian Faith
and Philosophy and Kant) |
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講師: |
陳佐人博士 (Dr. Stephen
Chan) (西雅圖大學神學系教授) |
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Web: |
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Email: |
康德哲學網頁
Kant’s Web Page: www.hkbu.edu.hk/~ppp/Kant.html
《康德的道德哲學》。基督教歷代名著集成。香港：基督教文藝出版社，1960。
講題大綱 (Course Outline)︰
1.
康德哲學導論
(Introduction to Kant’s Philosophy)
2.
純粹理性之批判
(Critique of Pure Reason)
3.
實踐理性之批判
(Critique of Practical Reason)
4.
判斷力之批判
(Critique of Judgment): Beauty according to Kant:
5.
《單粹理性限度內的宗教》(Religion
Within the Limits of Reason Alone)
6.
本體論
(Ontological Argument)
1. 康德哲學導論 (Introduction to
Kant’s Philosophy)
康德之歷史年代 (Chronology of Kant)
1632 John Locke born
1685 George Berkeley born
1694 Voltaire born
1704 John Locke died
1711 David Hume born
1724 IMMANUEL KANT BORN
1753 George Berkeley died
1762 Rousseau Emile
1770 G.W. Hegel born (1831 died)
1776 David Hume died
1778 Voltaire died
1781 CRITIQUE OF PURE REASON
1788 CRITIQUE OF PRACTICAL REASON
1790 CRITIQUE OF JUDGMENT
1793 RELIGION WITHIN THE LIMIT OF
RELIGION
ALONE
1795 PERPETUAL PEACE
1804 IMMANUEL KANT DIED
洛克 - John Locke (1632-1704)
Human mind
as tabula rasa - blank slate or sheet of paper.
There are
no innate ideas.
All human
knowledges are from experience.
Primary,
secondary, and tertiary qualities. (1632-1704)
柏克萊 - George Berkeley (1685-1753)
To be is
to be perceived.
Physical
things are complexes of ideas.
No idea or
sensation exists outside the mind.
休謨 - David Hume (1711-1776)
Ideas and
Impressions.
Simple and
Complex ideas.
To imagine
is to associate: resemblance, contiguity and causation.
Abstract
ideas are made by customary conjunction.
Causation
and Identity are impressions of the mind.
康德 - Immanuel Kant (1724-1804)
位我上者燦爛的星空，道德律令在我心中。
Der
bestirnte Himmel uber mir, und das moralische Gesetz in mir.
All the
interests of my reason, speculative as well as practical, combine in the
following questions:
1. What can I know?
2.
What ought I to do?
3.
What may I hope?
[4.
What is man?] [A805=B833]
“Now the
proper problem of pure reason is contained in the question: How are a priori
synthetic judgments possible?” [B19]
“Thoughts
without content are empty, intuitions without concept are blind.” [A51=B75]
2. 純粹理性之批判 (Critique of
Pure Reason)
純粹理性之批判 - Kritik der reinen Vernunft (1st ed., 1781; 2nd ed., 1787)
Pure[reinen]≠Empirical, Practical
"I
term all representations pure (in the transcendental sense) in which there is
nothing that belongs to sensation." [A20=B34]
Critique
[Kritik]: 批判 ≠ 批評≠ 否定 = 評審, 評鑑
Critique ≠Criticism ≠
dispute, dissent, disprove = limit, legitimate, and legislate.
“I do not
mean by this a CRITIQUE of books and systems, but of the faculty of reason in
general, in respect of all knowledge after which it may strive independently of
all experience. It will therefore decide as to the possibility or impossibility
of metaphysics in general, and determine its sources, its extent, and its
limits - all in accordance with principles.” [Axii]
我之所謂批判非指批判書籍及體系而言, 乃指就理性離一切經驗所努力尋求之一切知識, 以批判普泛所謂理性之能力而言。[Axii, 藍:
3]
“The
greatest and perhaps the sole use of all philosophy of pure reason is therefore
only negative; since it serves not as an organon for the extension but as a discipline
for the limitation of pure reason, and, instead of discovering truth, has only
the modest merit of guarding against error.” [A795=B823]
“Critique
in the Kantian sense of the term as a reflection on the conditions and limits
of something's validity.” Paul Ricoeur (呂科爾), Conflicts of Interpretation, p.100.
I. TRANSCENDENTAL DOCTRINE OF
ELEMENTS [Elementology]
先驗原理論 [藍],
超越的成素論 [牟]
First Part:
Transcendental Aesthetic
先驗感性論 [藍],
超越的攝物學 [牟]
Second Part:
Transcendental Logic
先驗邏輯論 [藍],
超越的辨物學 [牟]
First
Division: Transcendental Analytic
先驗分析論 [藍],
超越的分解 [牟]
Book 1:
Analytic of Concepts
Ch.1: The Clue to the Discovery of all Pure Concepts of the
Understanding
Ch.2: The Deduction of the Pure Concepts of Understanding
Book 2;
Analytic of Principles
Ch.1: The Schematism of the Pure Concepts of
Understanding
SCHEMATISM: 牟宗三: 規模性, 勞思光: 圖型論
"The schema is in itself always a product
of imagination." [B179=A140]
Second
Division: Transcendental Dialectic
先驗辯證論 [藍],
超越的辯證 [牟]
II. TRANSCENDENTAL DOCTRINE OF
METHOD [Methodology]
先驗方法論 [藍],
超越的方法論 [牟],
[李澤厚,
60]
3. 實踐理性之批判 (Critique of
Practical Reason)
1785:
Grounding for the Metaphysics of Morals
1788: Critique of Practical Reason
1797: The Metaphysics of Morals
Doctrine of
the Elements of Pure Practical Reason [Elementology]
1. Analytic
2. Dialectic
Methodology
of Pure Practical Reason [Methodology]
Pure Reason:
How are a priori synthetic judgments possible?
Practical Reason: How is the Highest Good (Summum Bonum)
practically possible?
Three
Postulates: Freedom, Immortality of the Soul, God: “By a postulate of pure
practical reason, I understand a theoretical propositions which is not as such
demonstrable, but which is an inseparable corollary of an a priori
unconditionally valid practical law.” [CPrR:127]
4. 判斷力之批判 (Critique of
Judgment): Beauty according to Kant:
As Quantity:
What appeal to other’s taste. “Beauty is what, without a concept, is liked
universally." [Ak.220]
As Quality:
What is disinterested. "Taste is the ability to judge an object, or a way
of presenting it, by means of a liking or disliking devoid of all interest. The
object of such a liking is called beautiful." [Ak.211]
As Relation:
Purposiveness. "This harmony arouses a feeling of pleasure, then the
object must thereupon be regarded as purposive for the reflective power of
judgment." [Ak.190]
As Modality.
Pleasure and Common Sense. "Beautiful is what we like in merely judging
it." [Ak.306]
“Beauty is an
object's form of purposiveness insofar as it is perceived in the object without
the presentation of a purpose.” [Ak. 236]
Harmony of
Faculties: “Now if in this comparison a given presentation unintentionally
brings the imagination (the power of a priori intuitions) into harmony with the
understanding (the power of concepts), and this harmony arouses a feeling of
pleasure, then the object must thereupon be regarded as purposive for the
reflective power of judgment. A judgment of this sort is an aesthetic judgment
about the object's purposiveness.” [Ak.218]
5. 《單粹理性限度內的宗教》(Religion Within
the Limits of Reason Alone)
Religion
innerhalb Der Grenzen Der Blossen Vernunft
康德著，《單粹理性限度內的宗教》，李秋零譯。歷代基督教思想學術文庫—現代系列。香港漢語基督教文化研究所，1997。
St. Anselm of
Canterbury (1033-1109)
I do not
seek to understand so that I may believe, but I believe so that I may
understand; and what is more, I believe that 'unless I do believe I shall not
understand." [Proslogion]
安瑟倫本體論: Anselm’s Ontological Argument
“The Fool
has said in his heart, there is no God.” (Psalms 14:1, 53:1)
God as
“Something-than-which-nothing-greater-can-be-thought” exists in the mind of the
fool.
Since
“Something-than-which-nothing-greater-can-be-thought” in existence is greater
than that which is not in existence.
Therefore
that “Something-than-which-nothing-greater-can-be-thought” must exist in mind
and reality.
Karl Barth, Anselm:
Fides Quaerens Intellectum. (Faith in Search of Understanding) Cleveland
and New York: Meridian Books, 1962.
“So far as
I was concerned, after finishing this book I went straight into my Church
Dogmatics and it has kept me occupied ever since and will continue to occupy me
for the rest of my days." (Preface, p.11)
“Anselm’s
theology is simple. That is the plain secret of his “proving.” Anselm is not in
a position to treat Christian knowledge as an esoteric mystery, as a phenomenon
that would have to shun the cold light of secular thinking. He credits his
theology as such - without special adaptation for those outside - with being
conclusive and convincing. [Barth, p.150]
“That
Anselm’s Proof of the Existence of God has repeatedly been called the
“Ontological” Proof of God, that commentators have refused to see that it is in
a different book altogether from the well-known teaching of Descartes and
Leibniz, that anyone could seriously think that it is even remotely affected by
what Kant put forward against these doctrines - all that is so much nonsense on
which no more words ought to be wasted.” [Barth, p.171]