现代性自我确证结构:末日论时间观与主体理性的汇流
The Self-Reassurance Structure of Modernity: The Confluence of Apocalyptic Time Perspective and Subjective Reason
摘要: 自我确证作为切入现代性哲学话语的钥匙,源于基督教末日论线性时间观与主体理性在现代性进程中的最终汇流。上帝提供的末日救赎许诺扭转了古希腊人困于“天命循环”而无所作为的生存态度,人们的在世生存样态转变为“奉教修行”以寻求未来救赎。该以未来为起点从而不断凸显当下的末日论线性时间观一直延续到现代,然而上帝在现代性社会的退场导致未来承诺无人可提供,也即现代性的合法性确证问题被凸显出来。同时主体理性渐成现代性核心原则,最终主体理性取代上帝理性,末日论时间观与主体理性汇流,现代性自我确证结构由此定型。
Abstract: Self-reassurance as a key to the philosophical discourse of modernity stems from the ultimate convergence of the Christian apocalyptic linear view of time and subjective reason in the process of modernity. The promise of salvation offered by God at the end of time liberates people from the cycle of providence of the ancient Greek cyclical view of time, and the mode of earthly existence of people changes to self-reliance in search of future salvation. However, the withdrawal of God in modern society has led to the unavailability of future promises, i.e., the problem of legitimacy of modernity has been highlighted. At the same time, subjective rationality gradually becomes the core principle of modernity, and eventually subjective rationality replaces God’s rationality, and the apocalyptic view of time converges with subjective rationality, thus finalizing the structure of self-validation of modernity. And the main tone of the philosophical discourse of modernity has been set since then.
文章引用:白辽飞. 现代性自我确证结构:末日论时间观与主体理性的汇流[J]. 哲学进展, 2023, 12(9): 1779-1786. https://doi.org/10.12677/ACPP.2023.129296

参考文献

[1] 于尔根∙哈贝马斯. 现代性的哲学话语[M]. 曹卫东, 译. 南京: 译林出版社, 2011.
[2] 黑格尔. 历史哲学[M]. 王造时, 译. 上海: 上海书店出版社, 2006: 413.
[3] 米歇尔∙艾伦∙吉莱斯皮. 现代性的神学起源[M]. 长沙: 湖南科学技术出版社, 2012.
[4] 尤西林. 现代性与时间[J]. 学术月刊, 2003(8): 20-33.
[5] 洛维特. 世界历史与救赎历史[M]. 李秋零, 田薇, 译. 北京: 生活∙读书∙新知三联书店, 2002.
[6] Cullmann, O. (1962) Christ and Time: The Primitive Christian Conception of Time and History. Translated by Floyd V. Filson, SCM Press, London.
[7] 韦伯. 韦伯作品集(XII): 新教伦理与资本主义精神[M]. 简惠美, 译. 桂林: 广西师范大学出版社, 2007.
[8] Tate, J.W. (1997) Kant, Habermas, and the “Philosophical Legitimation” of Modernity. Journal of European Studies, 27, 281-322.
[Google Scholar] [CrossRef
[9] 沈语冰. 透支的想象: 现代性哲学引论[M]. 上海: 学林出版社, 2003.
[10] 黑格尔. 哲学史讲演录(第4卷) [M]. 贺麟, 王太庆, 等, 译. 上海: 上海人民出版社, 2013.
[11] Bacon, F. (2011) The Works of Francis Bacon: Volume 4. Cambridge University Press, Cambridge.
[12] 培根. 新工具[M]. 许宝骙, 译. 北京: 商务印书馆, 2011.
[13] 笛卡尔. 第一哲学沉思集[M]. 庞景仁, 译. 北京: 商务印书馆, 2017.
[14] 弗莱德∙R∙多迈尔. 主体性的黄昏[M]. 万俊人, 朱国钧, 等, 译. 上海: 上海人民出版社, 1992.
[15] 尤尔根·哈贝马斯. 后民族结构[M]. 曹卫东, 译. 上海: 上海人民出版社, 2019.
[16] 康德. 康德著作全集(第4卷) [M]. 李秋零, 主编. 李秋零, 等, 译. 北京: 中国人民大学出版社, 2013.
[17] 康德. 康德著作全集(第8卷) [M]. 李秋零, 主编. 李秋零, 等, 译. 北京: 中国人民大学出版社, 2013.
[18] Rorty, R. (1980) Philosophy and the Mirror of Nature. Princeton University Press, Princeton.
[19] 黑格尔. 费希特与谢林哲学体系的差别[M]. 宋祖良, 程志民, 译. 北京: 商务印书馆, 1994.
[20] 黑格尔. 法哲学原理[M]. 邓安庆, 译. 北京: 人民出版社, 2017.
[21] 波德莱尔. 现代生活的画家[M]. 郭宏安, 译. 上海: 译文出版社, 2012.