【作者】 杨国庆；

【导师】 尤西林；

【作者基本信息】 陕西师范大学 ， 文艺学， 2004， 硕士

【摘要】 19世纪以来，基督教思想作为对现代化以及现代性深层心性结构的理念前提逐步被揭示出来。本文所考察的对象正是作为现代人基本心性结构的“现代性”观念。关切的问题意识将围绕基督教思想传统在何种程度上对于“现代性”这一观念产生影响来展开。本文的梳理将依托基督教思想史的背景来进行，亦即对“现代性”观念发生问题的追索首先将被置于历史与现实的张力中来考量，而不再仅仅表现为一种形而上学的哲学概念流变史。 现代学术界对于现代性观念与基督教思想关联性的一个比较一致的看法是：源于早期基督教思想中弥赛亚主义的盼望结构，直接提供了一种质别于希腊循环时间观念的直线矢量时间观，而这种时间观就是现代性观念的原型。但这一简单结论并不能详尽解释何以一种人类先民的时间观念形式会对现代社会产生如此巨大的影响。因此，对“现代性”与“基督教理论”内在关系的考察就不仅要由“时间”的角度来切入，而且更要拓展到“时间”的意义形式——“历史”在现实社会中的意义变迁方面来探求。 希伯来民族开创了时间的文化，“历史”首次以一种全新的面目展现在人神之间。民族苦难的促迫催生了以犹太教弥赛亚主义为代表的“末世盼望”思想，古典循环的时间形态因此而被弄直了。在《新约》中，通过保罗对“约”观念的转化而进一步拓展完善了一种既具连续性，又具崭新意义的“救赎”和“盼望”观念。“末世”与“救赎”将围绕作为弥赛亚基督的降临而展开。这种观念形态，不仅在当时的知识界和上层产生了重大影响，也在基督教发展的现实脉络中直接为当时的社会运动提供了动力条件。 基督教思想的形式极端复杂。在发展过程中它始终摇摆于“神秘主义”与“教会传统”之间。这两种社会思想形态分别由不同的思想基础(神秘主义/自然法)出发建立了自己的“历史神学”。奥古斯丁的教会理论就是基督教遭遇世俗历史溃败之后寻找救恩历史现世载体的成果。他对救赎历史的深刻思考和对“上帝之城”历史神学的构建使得西方思想形态发生了根本性的改变，两个世界的模式以及对于现世历史的拒绝成为此后基督教思想流变中不可忽视的要素。 约阿希姆的“三一论”历史神学是对奥古斯丁传统的一个巨大冲击，他的“圣灵王国”不仅转变了以奥古斯丁为代表的两个世界垂直关系的世界观，亦将现世与来世的紧张关系平面化了。通过神圣历史的世俗化，现世的目的意义变成了历史的终极动力因素，历史不再毫无意义，历史进步的观念初露端倪。在另一条路径上，宗教改革时期的神学家在继承奥古斯丁传统的同时，也达到了在神学内部思考这一传统的顶点和转折。路德和加尔文“因信称义”“惟独上帝”的新教思想，不但促成了由出世个体向入世个体的转变，也潜在地为“现代性”心性结构的成熟提供了最初酵素。另外，新教改革思想对“基督身位”的深刻理解，以及重返保罗神学阐释策略中所隐藏的历史神学前提直接成为后世启蒙历史哲学架构的灵感来源。 马基亚维里以降的现代哲人想方设法以世俗进步时间观念对抗上帝天意的筹划正是为了“历史”正当性的奠基。但这种由物质层面幸福增进观念(现代化)担当历史进步(现代性)全部涵义的看法恰恰颠倒了现代性直线矢量历史观在现代社会中所应有的位置，而将现代社会的信仰前提彻底世俗化了。 启蒙运动无疑表现为一种时代精神的突变。但在这个以人义论为基准的现代思想空间中，基督教思想对启蒙历史观念潜在的结构性影响仍无法消除。很显然，启蒙运动所标举的“历史”理念以及启蒙知识分子对“地上天城”的蓝图都将表明:基督教思想的双重性品质至今仍是制约现代性观念整体架构的重要因素。 然而问题在于，在历史世界中，世俗的政治荣耀若不脱离世俗的日常时间而进入拥有历史意义的无限时间，仍旧无法建立一种俗世的历史信仰为现代社会建立终极支撑。正是这一理论困境促成了以卢梭为代表的对现代性观念的批判。卢梭在运用“自然”理念对现代性作釜底抽薪批判的同时，却更深地推进了现代性。康德接续了卢梭未竟的事业，现代基督教思想与现代批判哲学在他的身上交汇一处，通过对“圆善”的思考康德将伦理学推至人文主体性的极限处，由此而形成的超越世俗时间的历史信仰事实上最终成为了现代性大厦的“拱心石，’o 现代性理论大师在后启蒙时代对基督教历史观念的理论回应也更有助于我们理清现代性观念的深层意旨。由基督教历史观肇始的关于“虚无主义”，“宏大叙事”的论争强有力地证明了现代性—历史问题正是现代性观念的坚核。这也正是本文写作的理论意义所在。更多还原

【Abstract】 Since the 19th century, it gradually comes to light that Christianity has been foundational premise of modernization and modernity. The thesis centers on the question that how the tradition of Christianity influence the idea of modernity. And the thesis will be developed under the grounds of Christian thought history. It means that we should not trace back the origin of modernity on the history of metaphysical concept but on the tense of history and reality firstly.It is an identical view that the idea of modernity has close relationship with Christian thought. The "hope "in early Christian Messianism provided new linear pattern of time, which differentiated from cyclical pattern in ancient Greek that became the model of idea of modernity. Furthermore, the research of relationship between modernity and Christian theory must be developed not only on the angle of "time" but also on the significant form of former one. In other words, we should pursue the key through the vicissitude of "history" in real life.Hebrew is the founder of time culture. The early Christian Messianism opened up the idea of "Salvation history" between the human and God for the first time. And in the New Testament, St.Paul reformed the idea of "testament" in the Christian doctrine and improved the idea of "salvation" and "hope". This ideology not only had produced great influence on the intellectuals and ruling class but also became the motive power to the social movement.The forms of Christian thought are very complicated. During its development, it vacillated between the "mysticism" and "church tradition" all along. So the two branches built their " theology of history" respectively. The "City of God" of St.Augustine was the fruit that Christianity looked for new undertaker of "Salvation history" after confronted with the secular history. The two-world model in "City of God" and resisting attitudes to the earth life portrayed the image of western thought in later ages radically.Joachim’s "Trinity" theology of history heavily struck the tradition of St. Augustine. The theory of the "Holy Spirit Kingdom" transformed the vertical relationship of two worlds into the plane relationship. Through the way of secularizingthe holy history, the secular history possessed the significance, and idea of historical progress came into being. On the other hand, the theology of the Reformation carried on the tradition of St. Augustine and took great turn in the theology. The principle of Protestant theology ("sola fide", "sola Scriptura") promoted the transformation from the out-of-the-world individual to the in-the-world individual and provided ferment for idea of modernity latently.From Niccolo Machiavelli on, all the modern philosophers have tried their best to resist the providential view by secular idea of progress in order to establish legitimation of "history". But it was not proper to take the happiness and progress on the material layer (modernization) for whole significance of historical progress. This train of thought secularized the humanistic belief of modern society thoroughly.The Enlightenment showed sudden changes of the spirit of modern times. In the modern ideological space that founded on the anthropomorphism, the idea of "history" which enlightenment held on to and the blueprint of "the heavenly city on the earth" all indicated that the entire frame of modernity has been restricted by the dual natures of Christianity to this day.However, the question is that if the honour of secular world doesn’t brake away from daily time and come into the infinite time, which undertake the significance of history, it still can’t establish the secular historic belief to modern society. This theoretical predicament helped to bring about the modernity critique of Jean-Jacques Rousseau. Rousseau thoroughly criticized the idea of modernity by the idea of "nature"; meanwhile he advanced modernity even more profoundly yet. Following in Rousseau’s foot, the modern Christian thought and critical philosophy intersected at the spot of Immanuel Kant’s t更多还原