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Daily Archives: June 19, 2016
奥古斯丁
神存在與否因人而異。但無可否認,現代基督教的塑造除了保羅(St Paul)外,奥古斯丁是第二人了…… 从“柏拉图主义上升”到“奥斯蒂亚异象” 文不知大家有沒有看,尤其是牧師們,看老黄近期的三篇文,似更應看看奥古斯丁《懺悔錄》及《上帝之城》此文基本可看作對《懺悔錄》的一個詮釋。 W:舊生命去,新生命來,而且信神依神而思而行,是轉變的關鍵,否則耶教不再是耶教。牧師仁兄們應有很多貼身體驗和心得予大家分享和學習。 A:奧氏之母莫尼卡對他影響很大。就是一位慈母從不放棄過自己的兒子,亦不斷祈禱求神去改變其兒子從悪轉變過來。 名言’惡是善的缺乏’出自懺悔錄第三卷第七節….也看看卷二第四節一則小故事⋯⋯ 悪是什麼,卷七第十六節該是奧氏的結論…. C:“惡是善的缺乏”是基於神的全善而來,至18世紀萊布尼玆以之寫了《神義論》而形塑了西方善惡的理論傳統。即使到康德亦難以擺脫,而在其“第四批判”《理性限庋內的宗教》提出“根本惡radical evil”這一概念更認為人有內在地選擇惡的傾向……至二十世紀猶太人大屠殺後,人類面對惡的問題更形無措……傳統的理論已難解釋矣 A:據小弟所知,第四批判該是指’歷史理性批判’,而非’純粹理性限度之宗教’。承蒙指敎。 跟T牧無遮午聚兩三次,又談了一個很重要的字surrender. 中文譯作降服。懺悔錄就是説明了奧古斯丁完全降服於神的過程,亦是阿倫特的意思…..阿伦特曾这样刻画奥古斯丁式的自我,“只有通过一场至死方休的、与旧生命的持续搏斗,新生命才能获胜”。其實,奧氏的故事跟掃羅(即後來的保羅)很相似。小弟愚見。 補:所謂相似,是指surrender 之後的旁大力量。 C:何兆武:关于康德的第四批判 關於所謂“第四批判”你也可以這樣說,何兆武即以康德沒有寫就的所謂《歷史理性批判》為第四批判。問題是你怎樣看康德,康德又怎樣看待自己處理整個哲學史、人之作為人、人在宇宙內的種種問題、而亦需考慮他寫《宗教》一書所謂何事的問題,即《宗教》一書在康德思想的位置問題。所以我說第四批判是 *“第四批判”*,把它加了括號來說…… 奧古斯丁不單與保羅(掃羅……天主教譯)相似。正如我上述所言 *神存在與否因人而異。但無可否認,現代基督教的塑造除了保羅(St Paul)外,奥古斯丁是第二人了……* 我所據的不止於其“生命”的轉化,更看中兩者在現代基督教的影響(影子)…… 人向至高的大他者投誠(surrender ),生命得以轉化,人是繼基督後而為之,人在世上只是只會只能追隨基督而作出這一投誠,在這之前沒有,耶稣基督就來給你一個典範示例,人之後只是他的門徒。所以「基督徒」這個名份不是隨便負上的,是生命轉化後的旁大力量所賦予的。奥古斯丁在《論基督教教義》與《論教師》中即予以莫大的道德要求(大柢「基督徒」也由之而起吧。人固然不是人子(或神子)而成不了基督。在基督的典範後,人才知才能如此而為、而成其追隨者。所以從 _人的角度_ 人在投誠後不會成為基督,因他只有一位、一個典範者,因而人以之為典範投誠後才會成為其徒)。落到齊克果後對基督徒的要求更加嚴謹,更不會、不應隨便自稱是基督徒…… 西方學界如何看待“第四批判”…… Does Kant have a Fourth Critique? 《純粹理性限度內的宗教》英譯本有篇導言亦有談及“第四批荆” “第四批判”的爭議大柢在《判斷力批判》中有美學判斷、目的論判斷…… “It is then one thing … Continue reading
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選擇
人生能有選擇總好過沒有選擇。 但無可否認對於有選擇困難的人來說,一切預先的設定是好一點的,至少不須每事煩惱去想、去苦惱,而且還要為自己的選擇後果承擔責任。 一個國家、社會,無論是什麼制度、先進與否都是由人去設置、建立,此中總有不完美、完善之處。這就如我們的身體,在整個人生生命過程中需要不斷的調適、鍛煉才能適應生態環境。國家、社會由個體組成,其複雜、“有機”的程度更甚:既有團體的利益、權利,亦不可忽略個體的利益、權利。這,其中即需要去選擇、完善體制存在的種種可能的缺陷。但對於一個有選擇困難症的人、一個不愛自決的文化、社會、民族而言,這無疑是不可想像的苦惱、麻煩、亂象之所在…… 陈季冰:那些频繁举行公投的国家一定在哪里不对劲
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現代基督教
神存在與否因人而異。但無可否認,現代基督教的塑造除了保羅(St Paul)外,奥古斯丁是第二人了…… 从“柏拉图主义上升”到“奥斯蒂亚异象”
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