摩西．孟德爾頌與啟蒙運動

Abstract

本文擬探討兼十八世紀哲學家摩西．孟德爾頌與啟蒙運動之間的關係，希望透過這位兼具猶太文化與啟蒙運動雙脈絡的學者如何以啟蒙思想解釋猶太教以及他對於啟蒙運動的看法如何將啟蒙運動由基督教文化的背景脈絡擴張到猶太文化。切入的焦點將由啟蒙運動中以理性對於宗教的反思以及在宗教降低的背景下肯定人類在教育的過程中可以達到完美的狀態的兩個論點來看孟德爾頌如何以啟蒙思想對猶太教進行解釋。 孟德爾頌所處的時代環境相當複雜。十八世紀的猶太社群是哈斯卡拉發源地，這些對自身宗教信仰重新反思的猶太人提倡經典的重要性並將經典進行詮釋。在猶太社群之外的環境也有所改變，約瑟夫Ⅱ世頒布的寬容詔令使猶太人獲得宗教自由的權利，猶太人是否可以獲得公民權成為當時的重要議題。孟德爾頌進行猶太教解釋的動機一部分來自於對於猶太人公民權利的追求，因此他寫《耶路撒冷：論宗教權利與猶太教》。 《耶路撒冷》中先是以宗教與國家之間的關係進行討論，孟德爾頌分別解釋國家與宗教的職掌範圍以及其與人民之間的關係，接者處理在國家與宗教之外的良心自由概念。良心自由是孟德爾頌討論主題，透過良心自由，任何人都可以自由地選擇信仰。孟德爾頌將信仰自由獨立出國家與教會外的做法是希望能夠透過信仰自由來換取對猶太教的宗教自由權利以此提升猶太人的公民權利。第二部分是孟德爾頌以第一部分中對於宗教、國家與良心自由的概念詮釋猶太教。在此孟德爾頌回應對於猶太信仰以及猶太人是否可以取得公民權的質疑，他試圖透過對於猶太律法以及西奈山啟示的解釋來賦予猶太教理性基礎。

This article incorporates the history of Enlightenment and how a Jewish philosopher Moses Mendelssohn interacts with it. Moses Mendelssohn live in two specific context, one is Enlightenment, the other is Judaism. The article will focus on how Mendelssohn use the basic point of Enlightenment, which with reasoning thinking exams religious and emphases on humane education, to shape Judaism.

The period Mendelssohn lived is complicated. In 18th century jewish community there were reformers, influenced by the reasoning thinking, paid their attention to classic works and made new commentary on them. Outside the Jewish community there were issues about civil right. Austria emperor JosephⅡ gave the jewish people religious freedom. In Germany appeared the question about can the jewish people become a useful citizen? To answer this question and to defense his own religion, Mendelssohn wrote Jerusalem: Or on Religious Power and Judaism. At the beginning Mendelssohn discussed the relationship between religious, states, and people. And then he dealt with liberty of conscious. Through the discussion about liberty of conscious every one hat rights to choice his belief. The liberty of conscious is free from church and states. Because of the liberty of conscious the jewish people can keep their religion and gain the civil right. In the second parts Mendelssohn used ideas, which he discussed in the first part, to explain that Judaism is rational and tolerant.