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卡尔·拉纳先验形而上学的鹄的,在于奠定启示神学的知识论根基和真理规范。卡尔·拉纳确证,作为精神的此在对于上帝的先验把握,揭示着作为神圣奥秘的上帝在此在意识中的临在。先验形而上学所论证的此在的普世而先验的上帝知识,是上帝存在本体论证明的认识论表述,毋宁说,是以形而上学的先验认识论术语表述的关于上帝存在的本体论证明。作为精神的此在对于上帝的先验把握,作为上帝普世而先验的启示,是上帝在历史中作为神圣逻各斯-言辞形式的特殊的范畴启示的形而上学根基。一方面,托马斯·席瀚对卡尔·拉纳的哲学诠释是值得商榷的,但另一方面,拉纳关于上帝存在本体论的证明面对托马斯和康德的高尼罗式的诘问也依然是无力还击的。
Karl Rahner’s transcendental metaphysical lies in the epistemological foundations and the norms of truth that reveal theology. Karl Lana confirms that this as a spiritual grasp on the a priori to God reveals the presence of God as the divine mystery here in consciousness. The universal and transcendental knowledge of God, as evidenced by the transcendental metaphysics, is an epistemological statement of God’s ontological proof, or rather an ontological proof of the existence of God, expressed in metaphysical transcendental epistemological terms. As a spiritual revelation of a transcendental grasp of God, as a universal transcendental revelation of God, is the metaphysical foundations of God’s revelation in history as a special category of sacred logos-verbal form. On the one hand, Thomas Hansen’s philosophical interpretation of Karl Rahner is debatable, but on the other hand, Rahner’s evidence of the existence of God’s ontology is still weak in the face of the high-Nile rhetoric of Thomas and Kant Fight back.