论文部分内容阅读
黑格尔在本文中简明扼要地阐述了他对于上帝存有的本体论证明的观点。首先,他表明对启示宗教的考察有三个环节,即上帝的抽象概念、概念的定在,以及概念与定在的同一性。然后,他回顾了上帝存有的三种证明,其中着重回顾了安瑟尔谟式的本体论证明以及康德对它的批判,并表明该证明虽然由于坚持从概念出发的原则而有其合理之处,但其论证过程由于主张对概念的知性式理解而无法令人满意。最后,黑格尔从正面阐述了他自己的概念观,认为概念并非如传统所认为的是一种单纯主观的东西,而是自我区别、建立存在又扬弃这种区别的主客统一的绝对活动,它自在自为地拥有存在于自身中,而上帝的概念正是这样的概念,因而上帝的存有就以一种前所未有的方式获得了证明,黑格尔由此以其思辨哲学改造了传统的本体论证明,阐发了一种新型的本体论证明,从而呼应了本文的开头。
Hegel concisely expounded his view of the ontological proof of God’s existence in this article. First of all, he shows that there are three links in the study of the religion of revelation: the abstract concept of God, the definition of concept, and the identity of concept and purpose. He then reviewed three proofs of God’s existence, focusing mainly on Anselm’s ontological proof and Kant’s critique of it, and showed that the proof, although justified by its adherence to the principle of concept However, the process of argumentation is unsatisfactory because of its intellectual understanding of the concept. Finally, Hegel elaborated his own conception of concept from the front, that the conception is not a purely subjective thing as traditionally considered, but an absolute activity of self-distinction and establishment of subjectivity and unity of being and discarding the difference, It is self-contained in itself, and the concept of God is such a concept that the existence of God is proved in an unprecedented way, whereby Hegel transformed the traditional Ontology proves that it expounds a new type of ontological proof, which echoes the beginning of this article.