祁克果論主體性真理

Søren Kierkegaard on Subjective Truth

蔡立中(Li-Chung Tsai)

指導教授 ： 歐力仁

中原大學/人文與教育學院/宗教研究所/碩士(2006年)

https://doi.org/10.6840/cycu200600848

摘要

祁克果提出的主體性真理主要是處理幾個問題，哲學所導致真理的普遍性、個體消失在客觀性、邏輯性中，以及基督教的教義主義。祁克果的思想主要是針對當時兩股主要的潮流所起的反動。其一是黑格爾的思辨哲學，其二是他所謂死沉、僵化的基督教世界。
祁克果從「美學」、「倫理」、「宗教」來說明，客觀性只能處理「美」，認識者只需要旁觀即可。而在倫理層面，關注的焦點轉到自我，不是抽象的自我，而是具體存在的人；這裡牽涉到選擇自己及責任問題，但這裡又遇到「罪」的問題，「罪」就成為一切努力的盡頭。祁克果對自我的理解是結合了基督教概念，他批判一種「大寫」的主體，指出人在上帝面前的「無」。唯有當絕對悖論，如主體般地對存在者冒犯，存在者的內在對絕對悖論也回應以冒犯，使存在者在反省中進入激情，進入決斷，存在者瞬間成為以自身為主體，在跳躍中進入宗教，才能解決罪的問題。
「絕對悖論」，即被釘十字架的基督這一實存，是基督在地上33年趨向實存的決斷，更精確一點說，是從創造就顯明了的結局，空墳是救恩的憑據。這在客觀思維看來，只是某種荒謬的東西，而除了在信仰上的跳躍，他者的主體性冒犯存在者的主體性以外，決斷和激情又何嘗不是因他者的主體性：愛的關係，才可能帶進跳躍。存在者在其主體性中與他者（上帝）的主體性建立關係，在關係中建立存在者主觀的神學知識和神學教義，存在者通過主觀，而成就了自身的主體性，與神的關係，變成存在者主體性的神學，這是本體論中存在者的存在真理和價值。

關鍵字

真理 ； 黑格爾 ； 悖論 ； 祁克果 ； 主體性

並列摘要

The “Truth of Subjective” suggested by Søren Kierkegaard primarily deals with few questions: the universality of truth resulted from philosophy, the vanishing of individual in the objectivity and logic, and the dogmatism of Christianity. Kierkegaard’s thought was the rebellion mainly against two main streams of his time: the speculative philosophy of Hegel, and the dead, rigid Christendom in his saying.
Kierkegaard demonstrated his thought through the ideas such as “aesthetics”, “ethics”, and “religion”. He thought that the objectivity can only deal with the problems of “beauty”, observers are just spectators. But in the dimension of ethics, the focus of concern turns to the self, not the abstract ego, but the concrete human being. It’s related to the problems of making decisions and responsibility, and confronted the issues of the “sin” in religion; “sin” is the end of all human effort. Kierkegaard’s understanding of the self combined the concepts of Christianity; he criticized the capitalized “Subject”, and indicated the “nothingness” of the humanity in front of God. Only when the absolute paradox violates the being like the subject, and the inward of the being also violates the absolute paradox in return, and makes the being enter the passion and decision through reflection, then the being immediately takes the self as subject, and jump into faith, thus the problems of sin can be solved.
“Absolute paradox”, that is the very existence of the crucified Christ, and the thirty three year life of Jesus Christ is the decision toward this existence. Precisely, it’s the demonstrated framework since the creation of the world, and the empty grave is the evidence of the salvation. For the objective intellection, it’s just something ridiculous. In spite of the leap of faith, and the violation of the subjectivity of the other to the subjectivity of the being, aren’t the decision and passion ever involved the leap due to the subjectivity of the other – the relationship of love? The being establishes relationship with the subjectivity of the other in its own subjectivity, and in this relationship the subjective theological knowledge and doctrine of the being are accomplished. The being itself achieves its own subjectivity and the relationship with God by being subjective, and result in the subjective theology of the being, this is the existential truth and value of the being in the ontology.

並列關鍵字

truth ； Hegel ； paradox ； subjective ； Kierkegaard

參考文獻

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