本文從福山所高唱的「歷史終結」切入現代性問題中關於利維坦與政治神學的爭辯。在說明現代性的自我確證上,本文認為利維坦是經改造了的政治神學,它的目的是使得主權的統治可以從中世紀的上帝那裡,順利的過渡到國家與人民身上,無疑的,國家的一切成了上帝在此世的替代。 一般對於現代性的詮釋,皆未正視政治神學在其中所起著的作用,本文通過莫特曼、洛維特、沃格林等神學家的論點肯定地對現代性所做的政治神學詮釋。真正在理論實現將國家成了上帝在此世的替代,同時又對現代性做出政治神學辯護的,即是霍布斯的利維坦,無可違言的,該書作為一本神學-政治論著,為現代性做了奠基性的工作。 本文分成四個小節,分別是:一、引言:「歷史終結」的微言大義;二、現代性的政治神學詮釋;三、利維坦與政治神學;四、餘論:上帝或國家?
This study takes Francis Fukuyama's ”The end of history” as the entry point in discussing the debate between Leviathan and affirmation of modernity, this study asserts that Leviathan is a revised form of political theology, it's aim is to let the domination of sovereignty be found the Medieval God, successfully transited onto State and People, without doubt, everything in the State becomes the substitute of God in this world. The general understanding of modernity, seldom taken seriously within it the function of political theology, this study engaged the perspectives of Moltmann, Löwith, Voegelin to affirm the understanding of modernity from political theology. This essay that presents the State as God's substitute in this world, and at the same time defended modernity from political theology is Thomas Hobbes's Leviathan, needless to say, as a theological-political book, it lays the foundation for modernity. This essay consists of four sections: 1. Introduction: The esoteric teachings of ”The end of history”; 2. Modernity and Political theology; 3. The political theology of Leviathan; 4. Epilogue: God or State?