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康德以自由意志作为比性善/性恶论更本质的属性展开其全部道德哲学的论述,自由意志的不可知是康德的道德哲学的基本坚持。牟宗三、康德自由意志说的最大歧异是“呈现”和“悬设”之别。牟宗三先生是要以传统儒学“圣贤人格”的道德生命来消解康德学的现象界/本体界的两相悬隔。但是,牟极力与康德的呈现说对扬的不过是“道德原型”的概念,而该概念在康德是属于经验世界的消极的、负面的概念,因此,儒家的“理想人格”(“道德原型”)与先验哲学的实践理性法则是互相排斥的,牟先生的呈现说实际上意味着自由的自我取消。牟先生以“天人合一”的预设作为儒家道德形而上学之呈现的自由意志说的唯一理解规则,说明他无意疏通一条儒学与康德学之间可以互容共通的方法管道,而是设置了一条仅供接受心性儒学的观念图式的人通行的“单行道”,这与他借康德学的主体性构架来阐发传统心性儒学普世的思想性和时代感的普遍性致思是相悖的。
Kant develops his whole moral philosophy with his free will as the more essential attribute than sexuality / sexuality, and the unknowable of free will is the basic insistence of Kant’s moral philosophy. Mou Zongsan, Kant’s free will to say the biggest difference is the “show” and “suspense” difference. Mou Zongsan is to use the traditional Confucian “saints personality” moral life to eliminate Kant’s phenomenal / ontological two-phase suspension. However, Mu and Kant’s presentation to Yang is nothing more than the concept of “moral prototype”, which is a negative and negative conception of Kant in the empirical world. Therefore, Confucian “ideal personality” (“moral prototype ”) And the practical rational laws of transcendental philosophy are mutually exclusive, Mr. Mou’s presentation actually means that the freedom of self-cancellation. Mr. Mou’s unique understanding of the free will of Confucian moral metaphysics as the presupposition of “harmony between man and nature” shows that he did not intend to clear up a common method pipeline between Confucianism and Kantism, A “one-way street” that is accessible only to those who accept the conceptional schema of psycho-Confucianism is incompatible with his general framework of Kant’s study to elucidate the universal ideological and contemporary conception of traditional psychic Confucianism.