康德的道德信仰研究

【作者】 张会永；

【导师】 陈根法；

【作者基本信息】 复旦大学 ， 伦理学， 2007， 博士

【摘要】 康德的道德信仰学说对其哲学的重要意义经常遭到研究者们的忽视或误解。本文通过对康德这一学说的梳理，力图证明，道德信仰学说不仅是康德道德哲学不可分割的组成部分，而且对其整个哲学体系都具有重要的调节功能。康德的道德信仰不是对某种道德义务的信仰，而是建立在道德律基础上的对至善、不朽、自由和上帝等客体的信仰。康德的这一思想具有广泛的理论来源和深刻的时代背景。启蒙运动对教会神学的批判以及对理性、自由和道德的颂扬都对康德产生了巨大的影响，使康德在其哲学思考的早期就形成了理性的道德信仰的观念，认为良好的道德生活方式是信仰的基础。批判时期的康德认为，道德信仰与“意志”概念是紧密相关的。意志作为一种欲求能力或实现对象的能力，一方面需要形式性的道德律作为其准则的规定根据，另一方面必定把至善看作是其欲求的对象或客体。但是，由于人的有限性，他不能经验到至善的实在性，即实现幸福与德性的综合统一，他甚至不能保证德性的连续性。因此，实践理性必然要把至善推远到一个超越的理智世界之中，同时悬设不朽、自由和上帝来保证实现至善的可能性。而人们对待这些客体的态度就被称为道德信仰。在康德那里，道德信仰的主体是有限的理性存在者，也就是现实生活中的一般人；其客体是至善以及作为其可能性条件的不朽、自由和上帝。道德信仰具有三重本质含义：其一是作为实践理性的悬设，其二是作为“认以为真”的一种样式，其三是作为一种道德世界观。道德信仰是以理性、自由、道德为基础的信仰，是现实的人看待这个世界的一种方式，它虽然只具有主观的充分有效性，但是在确定性上却高于知识。康德的道德信仰并不仅仅作为道德哲学的一部分而存在，它还与康德的整个哲学体系密切相关。通过对理性的认识能力的批判，康德指出，不论是独断论的形而上学，还是怀疑论的形而上学，在解决上帝、自由和不朽这三个形而上学的基本问题上都必然是失败的。对康德来说，真正科学的形而上学就是悬设的信仰哲学，因为道德信仰不仅能够解决这三个形而上学的基本问题，而且还作为调节性理念，对康德作为建筑术式的哲学体系的各个环节如知识学、伦理学、历史目的论和宗教哲学具有定向作用。康德的道德信仰学说在内容上并非是一成不变的，在其历史哲学和宗教哲学中，道德信仰的主客体都发生了演变。在历史目的论中，道德信仰的主体从前两部批判中个体的人转变成了人类；作为信仰客体的至善变成了历史的最终目的，即自然与自由的综合统一，它不再属于一个超验的世界，而属于这个世界的一个完美阶段；相应地，自由概念也转变为这个完美阶段的基础；而不朽的地位不再重要，变成了“次一级的信仰”；上帝存在的意义也变为保证历史的最终目的(自然与自由的综合统一)的可能性。在宗教哲学中，道德信仰的主体则成为了“伦理共同体”中的成员，作为客体的至善变成了伦理和宗教的综合，自由变成了“上帝之国”，不朽的职能被上帝所取代，因为上帝被看作是道德义务的颁布者、道德行为的仲裁者和综合道德与宗教的保证者。虽然有这种演变，但是道德信仰的功能依然突出，没有它，历史的合目的性就难以挺立，而康德的理性宗教和道德神学也失去了前提和基础。道德信仰学说不仅对康德哲学具有重要意义，它还对后来思想家产生了深刻影响。费希特、黑格尔、克尔凯郭尔和舍勒等人都是在批判地继承康德这一学说的基础上提出了自己的道德和信仰理论。虽然这一学说具有内在的矛盾和缺憾，但是随着时代的发展，它所倡导的普遍理性、道德规范和适度信仰等思想却越来越显示出当代意义。更多还原

【Abstract】 The great meaning of the doctrine of moral faith in Kant’s philosophy is often neglected or misunderstood by many researchers. By the analysis of his moral faith, this paper tries to prove that moral faith is not only a very important part of Kant’s moral philosophy, but also has a function of regulation for his entire critical philosophy.Kant’s moral faith is not the faith in moral obligation, but the faith in the objects of highest good, immortality, freedom and God, which is on the ground of moral law. The doctrine has extensive theoretical sources and profound background of his times. Through the critique of church theology and extolment of reason, freedom and morality, the Enlightenment influenced Kant deeply. Youth Kant has already had the idea of rational moral faith and believed that good moral life style is the base of belief.In the period of critique, Kant believed that moral faith had a close relation to Will. As a faculty of realizing the object, Will on one hand need the formal moral law as the determining grounds of its maxim, and on the other hand, look highest good on as the object of desire. Because of the finite, man can’t experience the highest good, and even can’t ensure the continuity of virtue, so practical reason is bound to put it into a transcendent intelligible world, and postulate immortality, freedom and God to ensure the possibility of highest good. The attitude of people to these objects is so called moral faith.It is obvious that Kant believed that the subject of moral faith is the finite but rational being, that is, man in everyday life. The objects of moral faith are highest good, immortality, freedom and God. The moral faith has three essential meanings: a postulate of practical reason, a model of "holding-to-be-true" and the core of a moral world view. The moral faith is based on reason, freedom and morality, and though it is higher than knowledge in certainty, although it just has subjective sufficient valid.Kant’s moral faith has a close relation to his metaphysics. By the critique of the capability of reason, Kant held that both dogmatist and skeptical metaphysics are bound to fail to solve three basic issues of metaphysics, that is, God, freedom and immortality. For Kant, the real scientific metaphysics is faithful philosophy of postulate consequentially, because the moral faith can not only solve the three problems, but also as a regulative idea, has an orientating action to each part of the system of philosophy, such as epistemology, ethics, teleology of-history and philosophy of religion.In Kant’s philosophy of history and religion, the subject and object of moral faith both changed. In the teleology of history, the subject of faith changed from individual man to the human being. The object of highest good changes from the synthetic connection of virtue and happiness to the final end of history; the idea of freedom became the perfect stage of the world; the importance of immortality is lower than ever, and degenerated into "the faith of second rank"; the function of God lies in guaranteeing the possibility of final end of history. In the philosophy of religion, the subject became the member of community of ethics; as the object, the highest good becomes the synthetic connection of ethics and religion; freedom becomes the kingdom of God; and God takes over the function of immortality, because he is omnipotent, omniscient and omnipresent. Yet the function of moral faith is still outstanding. Without the moral faith, it is impossible that the purpose of history can be realized, and the foundationand premise of Kant’s rational religion and moral theology will be lost.The doctrine of moral faith has not only important significance to Kantian philosophy, but also has profound influence on the following thinkers. By the critique of his moral faith, many great thinkers such as Fichte, Hegel, Kierkegaard and Scheler have their own theory of morality and faith. Although the doctrine of moral faith has its contradictions and shortcomings, the ideas proposed by the moral faith, such as universal reason, moral norm and modest faith are showing great contemporary significance.更多还原