地上的天城－試論現代性歷史進步觀念的確立

From Niccolò Machiavelli on, all the modem philosophers have tried their best to resist the providential view by the secular idea of progress in order to establish the legitimacy of ＂history＂. But it was not proper to take happiness and progress on the material layer (modernization) as the whole significance of the historical progress. Nevertheless, this train of thought made the humanistic belief of modem society secularized thoroughly. The Enlightenment showed sudden changes of the spirit of modem times. The modem ideological space was founded on anthropomorphism. Both the idea of ＂history＂ which enlightenment held on to and the blueprint of ＂the heavenly city on earth＂ indicated that the framework of modernity was confined by the dual natures of Christianity of the days. However, the question is that if the honour of the secular world does not break away from daily time and come into infinite time, which undertakes the significance of history, it still cannot establish the secular historic belief of the modem society. This theoretical predicament brought 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 Rousseau, modem Christian thought and critical philosophy intersected at Immanuel Kant's thought. His reflection on modernity pushed ethics to the limit of humanistic subjectivity by means of transcending secular time; the belief of history has become the vault of modernity mansions.

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