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直接的自身意識何以是一種宗教情感？－基於施萊爾馬赫《辯證法》的考察
How Can Immediate Self-Consciousness Be a Religious Feeling? An Examination Based on Schleiermacher's Dialectics
Abstracts
施萊爾馬赫的《辯證法》從「直接的自身意識」中發展出「普遍的依賴感」，這通常被認為是通向《教義學》的哲學基礎。有些學者以費希特知識學為基礎去理解施萊爾馬赫的《辯證法》，「直接的自身意識」足以為知識奠基，而無須進一步發展為「普遍的依賴感」，從而將宗教情感排除在《辯證法》的主線敘事之外。這種做法割裂了施萊爾馬赫思想中哲學與宗教的緊密關係，也增加了《辯證法》和《教義學》的內在張力。實際上，「直接的自身意識」並非費希特筆下自我設定自我的本原行動或回到自身的活動，而是在自我與世界的生存關係中對存在者整體之根據的潛在意識，從而是世界整體對絕對者之依賴的意識。在這個意義上，「直接的自身意識」就是一種宗教情感。
Parallel abstracts
Schleiermacher's Dialectics developed a "universal feeling of dependence" from "immediate self-consciousness," which is often considered the philosophical foundation leading to Dogmatics. Some scholars understand Schleiermacher's Dialectics on the basis of Fichte's Wissenschaftslehre, in which the immediate self-consciousness is sufficient to lay the foundation of knowledge without further development into a universal feeling of dependence, thus excluding religious feeling from the main clue of the Dialectics. But, this approach severed the close relationship between philosophy and religion in Schleiermacher's thought and increased the inherent tension between Dialectics and Dogmatics. In fact, immediate self-consciousness is not Fichte's Tathandlung of the ego setting itself or returning to itself, but rather the potential consciousness of the Ground of the Being as a whole in the existential relationship between the I and the World, and thus the consciousness of the world as a whole in its dependence on the Absolute. In this sense, immediate self-consciousness is a religious feeling.