- 期刊
現代性與政治神學：莫特曼的批判
Modernity and Political Theology: A Critique from Jürgen Moltmann
摘要
基督教關於終末論的辯解，即是一種關於歷史的解釋；如果歷史即是政治，那麼毫無疑問的，基督教的終末論勢必為一種政治神學，《來臨中的上帝》應該做如是的解讀。歷史哲學與終末論成了政治哲學與政治神學的對立，如果現代性如莫特曼所言是根源於某種千禧年主義的終末論言說，那麼，這同時也意味著根據某種終末論思想，必然表現為某種政治神學的主張。 現代性是一個歷史哲學的問題，它是具有評價意味的時間，莫特曼把終末論問題推進到現代性的批判，根源於他對千禧年主義的時間意識的批判，當他又同時認為「現代性是基督教的產物」而且還是「新教的產物」時，究竟現代性的千禧年主義與現代性的政治神學有何關係？ 本文分別探討「歷史哲學」和「現代性」的問題，將他們置於政治神學的批判中進行反思。本文留意到現代性的政治哲學本質上是一種政治神學的主張，從霍布斯的「利維坦」(Leviathan)到黑格爾「國家是上帝在此世的作為」，清楚地展現了沃格林所說的「歷史與秩序」的關係，世界的秩序即是歷史的秩序，反之亦然，利維坦或國家，成了上帝在此世的替代。 洛維特、莫特曼都分別從歷史哲學和終末論闡釋了「現代性與基督教」的關係，但是未認真看待施米特將現代性理解作是「現代國家理論所有重要概念都是世俗化的神學概念」的斷言。 本文倡導這兩種「政治神學」的交會，以推進莫特曼的終末論思想，關注利維坦與千禧年主義的關係，除了將現代性理解為某種「歷史的意識形態」，同時也留意到「意識形態的執行者」或代理人一利維坦。也就是說，「國家與上帝」不是一個類比，而是「凱撒或基督」的衝突，這種衝突才是基督教政治神學對現代性所做的根本解釋，對於現代性政治神學的「主體」意識的批判，應該是批判歷史終結論和現代性的核心問題。
並列摘要
The debates concerning eschatology from the aspect of Christianity is a sort of interpretation of history. It goes without saying that Christian eschatology will surely be a kind of political theology if history is just politics. Then The Coming of God is supposed to be interpreted in such way. The contrast between philosophy of history and eschatology has become an opposition to political philosophy and political theology. If modernity is rooted in certain of eschatological discourse of millenarianism like what Jürgen Moltmann argues, then it also means that, eschatological thought will surely be an assertion of a sort of political theology. Modernity is a matter of philosophy of history; it is the time with evaluation. Moltmann has tried to preceding the eschatological questions forward to the critique of modernity. This critique is originated from his critique on the consciousness of the time concerning the millenarianism. When Moltmann considers ”modernity is emerged out of Christianity” and especially ”it is also the fruit of Protestantism”, we have got to consider the relationship between the millenarianism of the modernity and Protestantism. This article will respectively discuss the questions about ”philosophy of history” and ”modernity”; it will also discuss them under the prospect of the critique of political theology. This article recognizes that the essence of political philosophy of modernity is an assertion of ”political theology” (Carl Schmitt). It has clearly demonstrated what Eric Voegelin called the relation between ”history and order” from Thomas Hobbes' Leviathan and Hegel's ”State is the realization of God in this world”. The order of the world is the order of history and vice versa. Whether Leviathan or the state, they have become the replacement of God in the world. Karl Lowith and Moltmann have respectively provided explanations of the relationship between modernity and Christianity from the aspects of philosophy of history and eschatology. Nevertheless, they do not seriously treat with what Carl Schmitt understands modernity is ”all significant concepts of the modern theory of the state are secularized theological concepts.” This article encourages the communication of these two ”political theology” so that it may push forward Moltmann's eschatological thoughts; it also considers the relationship between Leviathan or State and the millenarianism. Besides understanding the modernity as a kind of ”historical millenarianism”, it also gathers the concept ”the agent of historical millenarianism” or the deputy-Leviathan. On the other hand, ”State and God” is not an analogy (Hans Kelsen), but a conflict between ”Caesar or Christ.” This conflict is just the fundamental explanation of the modernity from the aspect of Christian political theology. The critique towards the ideology of the ”subject” of modernity political theology should be the core questions when criticizing historical millenarianism or political millenarianism.