存在與上帝－謝林啟示哲學的神學特徵及其生存意義

Schelling's late-year ideas, identifying philosophy with religion, rationality with belief in the form of the Philosophy of Revelation, were vehemently attacked by the ＂Y o u n g Hegelians＂ , including Friedrich Engels. However, they also in spired a large number of great philosophers and Christian theologians, such as Kierkegaard, Jasper s and Tillich, etc . Schelling's philosophical theology is a kind of ＂Primitive Theology of Being＂, whose deepest and most important meaning is that it brought the metaphysical God of the Enlightenment back to the God in the Jewish-Christian belief. The investigation into the living environment of human beings based upon theodicy constitutes the core of Schelling's philosophic al theology in its late years. The transition from the ＂Primitive Being＂ to God is not determined by metaphysical transcendalism; rather, it is based upon the structural analysis of the tension of ＂Being＂. ＂Can-be ＂, ＂Must-be＂ and ＂Should-be ＂ are three levels of the tension, which naturally reflects God's trinity. The motivating forces that drive the structure of the tension ahead are ＂Being＂ and ＂Will＂. Since Schelling equates God with the ＂Primitive Being＂, God becomes ＂Primitive Will ＂. Such structure shows that the ＂Way of Being＂ is not necessary but free. Freedom of real human society, however, has limits, because human existence is just a coincidence, not only between good and evil, but also between ＂Should-be＂ and ＂Should-not-be＂, even between ＂Being＂ and ＂Nothingness＂. The significance of ＂Being＂, nonetheless, lies in the fight against the impulse of degeneration into the ＂Nothingness＂, and in the promotion to the spiritual perfection. In view of the Nothingness that underlies our existence, human beings can never attain the spiritual perfection as the God; but if there is a ＂Will of Being＂, human beings can obtain the real power of freedom and the decidedness of being perfect, in the impulse against nothingness and for spiritual perfection.

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