责任先于自由

发布时间：2018-06-13 04:29

本文选题：他人 + 自由　；参考：《陕西师范大学》2003年硕士论文

【摘要】： 基督教伦理以“爱上帝”与“爱邻人”(爱人如己)作为其伦理的基本准则。在一种信仰性伦理体系中，信仰为伦理实践提供价值本体。在基督教信仰中，人人以耶酥为仿效的完满典范，不以人的善自居。对上帝公义的信任，对人的“原罪” (Original Sin)的认知，为伦理践履提供坚实的精神支持与终极保障。而这些在神义论社会中的道德架构在以人义论为基设的现代社会中不再足以支撑现代人的伦理行为，继而遭到质疑。本文的书写正是基于对上述现象所引发的一系列问题的思考。文章通过对基督教传统中第一诫命“爱上帝”与第二诫命“爱邻人”，即信仰与道德伦理之间关系的反省性阐释与处境化理解，以及“宽恕”、“苦难”、“罪”，，“恶”等诸概念在基督教伦理框架中的重新辨析，揭示出基督教伦理所面临的困境与难题：一方面，现代社会中人本主义的排他性、同一性与自我主义，肯定自我理性，排除异己对象，断裂了信仰和伦理的关系，使基督教伦理无法培养起能够解决人本主义困境的超越结构，更无法克服现代性伦理的种种弊端。信仰的终极价值与伦理的内在价值都面临被消解的危险。另一方面，现代社会中反省意识的缺乏、持续蔓延的人类罪恶、罪责感的淡化以及恶在生存经验上的合理性都使得关于上帝本体存在的讨论陷入绝望，也使“我”与“他人”难于建立起彼此善待与彼此信任的关系。从而，以上帝本体存在为前提的“爱上帝”诫命已不足以承担起“爱人如己”的伦理责任，信仰(爱上帝)与伦理(爱邻人)的关系亟需以另外的理论框架来支持。笔者亦想通过对上述一系列问题的梳理，表明人的自我认同与道德感之间的关系。进而指出在人义论为基设的现代社会中，基督教伦理如何以新的具有说服力的理念建立起与“我”与“他人”的彼此之间的善的关系；如何在复杂的现代社会生活中实践“爱人如己”的伦理准则；如何保留其终极理想以及如何基于现代社会生活现实培养起新的超越性结构。列维纳斯对现代性伦理中人本主义的种种弊端与恶质进行批判，在有限性身体与他人的有限关系中揭示出“绝对他在”与“他人他性”对于基督教伦理的现代意义：在人与人之间的有限关系中实现“持续的”、“无限的”责任。由此才有可能建立起真正的关系性的伦理，并从中走向上帝，获得新的超越的意义；他以“被判存在”框架支持“我”与“他人”伦理关系的“不可逃避”性；以“他人他性”揭示超越存在现象的责任共负。列氏理论提供了不仅仅在逻辑环节，更重要的是在深层存在论基础上的说服力。然而，生存性经验与人本主义积习仍支配着克服“杀害他人”行为的努力，无法获得对他人的真实无碍的倾听，甚至支配着上帝的话语，将“神言”提供成合乎我的行为的富有吸引力的指导和安慰，寻求支持而不是反思。从而，探讨一种突破生存性经验的伦理哲学，以及一种被动性的责任意向以及话语方式的可能，成为突破基督教伦理实践中“我”与“他人”关系困境的重要工作，也为对话求理解展开可能的实践方向。
[Abstract]:The Christian ethics takes "love of God" and "love the neighbour" as the basic ethics of their ethics. In a belief ethical system, faith provides the value noumenon for ethical practice. In Christian faith, everyone uses Jesus as an imitated perfect model, and does not live well by man. The cognition of (Original Sin) provides solid spiritual support and ultimate guarantee for ethical practice, and these moral structures in the society of theocracy are no longer sufficient to support the ethical behavior of modern people in a modern society based on the theory of human righteousness, and then they are questioned.
The writing of this article is based on a series of problems arising from the above phenomena. Through the introspection and situational understanding of the first commandment "love of God" and the second commandment "love the neighbours", that is, the relationship between faith and moral ethics, as well as "forgiveness", "Misery", "sin", "evil" and so on. The re analysis of various concepts in the Christian ethical framework reveals the plight and difficulties faced by Christian ethics.
On the one hand, the exclusiveness, identity and self doctrine of humanism in modern society, affirmation of self reason, dissidents of dissidents, breaking the relationship between belief and ethics, make it impossible for Christian ethics to cultivate the transcendental structure that can solve the dilemma of humanism, and can not overcome the disadvantages of modern ethics. The intrinsic value of reason is in danger of being eliminated.
On the other hand, the lack of introspection consciousness in modern society, the continuous spread of human evil, the desalination of the sense of guilt and the reasonableness of evil in the survival experience make the discussion of the existence of God in despair, and it also makes "I" and "others" difficult to establish a relationship of mutual kindness and mutual trust. The "love of God" commandment on the premise is not enough to bear the ethical responsibility of "lover as yourself", and the relationship between faith (love of God) and Ethics (love of the neighbours) needs to be supported by another theoretical framework.
The author also wants to show the relationship between self identity and moral sense through a series of problems mentioned above, and then points out how Christian ethics can establish a good relationship between "I" and "others" with a new and persuasive concept in the modern society based on the theory of human righteousness. In modern social life, the ethical standards of "lover like yourself" are practiced, and how to retain its ultimate ideal and how to cultivate a new transcendental structure based on the reality of modern social life.
Levinas criticizes all kinds of malpractices and evil qualities of humanism in the modern ethics. In the limited relationship of the limited body and others, it reveals the Christian ethics of "absolute he in" and "otherness of others".
Generation meaning: to achieve "continuous" and "unlimited" responsibilities in the limited relationship between people.
It is possible to establish real relational ethics and move from it to God and gain new transcendental significance.
The "being judged existence" framework supports the "escapability" of the ethical relationship between "me" and "others".
"Human nature" reveals the burden of responsibility transcending the existing phenomenon. Li's theory provides more than just logic.
What is important is persuasiveness based on deep ontology.
However, survival experience and humanistic habits still dominate efforts to overcome the killing of others.
It is impossible to listen to others without being disturbed or even to dominate the word of God.
It is an attractive guidance and comfort for my behavior, seeking support rather than reflection.
An ethical philosophy that breaks through the survival experience, and a passive responsibility intention and a way of discourse.
It has become an important work in breaking through the dilemma of "I" and "others" in Christian ethical practice.
To understand the possible direction of practice.
【学位授予单位】：陕西师范大学
【学位级别】：硕士
【学位授予年份】：2003
【分类号】：B978

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