别尔嘉耶夫:原罪的别样阐述

发布时间：2018-06-07 19:12

本文选题：别尔嘉耶夫 + 原罪　；参考：《陕西师范大学学报(哲学社会科学版)》2013年03期

【摘要】：别尔嘉耶夫认为,原罪不是人不顺从上帝,而是对自由的放弃。别氏的自由是形而上学意义上的原初自由,而非心理学意义上的意志自由;它存在于一切存在之先,非上帝所能控制。导致人放弃自由的原因在于客体化认识方式。客体化所以发生,在认识论上,乃在人将自己的思想结果当成了思想对象,像以现象遮蔽物自体那样,把自己的思想错觉当成了实在。这与传统神学所谓罪即人以自己取代上帝的"骄傲"若合符节。别氏指出,对自由的放弃也就是堕落,是从本体世界转向现象世界,即投身外部世界,追逐物质利益、追逐对自然和他人的宰制权利以及能给人魔法般地带来力量或权利的各种知识,陷入自然、社会、道德的等各种所谓规律、必然性的奴役,此与传统神学关于罪的阐述同样若合符节。对原罪的哲学化诠释堪为别氏对基督教原罪思想的最大贡献之一。
[Abstract]:Bergayev believes that sin is not the disobedience of man to God, but the abandonment of freedom. Beer's freedom is the original freedom in metaphysical sense, not the free will in the psychological sense; it exists before everything exists and is beyond the control of God. The reason why people give up freedom lies in the way of objectified cognition. Objectification occurs, in epistemology, is in the thought of their own results as the object of thought, as a phenomenon to cover itself, their own illusion of thought as reality. This is in line with the traditional theology called sin that man replaces God's pride with himself. He pointed out that giving up freedom is also a fall, which is to turn from the ontological world to the phenomenal world, that is, to plunge into the outside world and pursue material interests. The pursuit of power over nature and others and all kinds of knowledge that magically bring power or power into the enslavement of nature, society, morality, etc., so called laws, inevitability, etc. This is the same as the statement of sin in traditional theology. The philosophical interpretation of original sin is one of the greatest contributions to Christian original sin.
【作者单位】：湖北文理学院神学美学研究所;
【分类号】：B978

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