祁克果宗教哲學研究－我如何成為基督徒？

Abstract

祁克果的全部哲學就是宗教哲學，這是他秀異於其他哲學家的宗教哲學的地 方。他的全體著作業都在回答“我如何成為基督徒？”這個決定性的問題，這也 是他的畢生目標。“祁克果學”提供了兩條通往基督教的進路：離開感性與詩 人、離開系統與思辯以便成為基督徒，然而宗教A（異教）卻是通往宗教B（基督教）的必經之路，並且祁克果從來不敢僭稱自己已達到理想基督徒的標準，他只是一個愛好宗教者，最多是異教的基督徒，他的工作在為基督教鋪路，並且不具權威地喚起對宗教（特別是基督教）的注意。 祁克果只有一個“或此或彼”（或者感性、或者倫理與宗教）：感性的生命模態是享樂－絕望，感性的（黑格爾系統）哲學成素讓人懷疑一切，分別需要以選擇和信仰飛躍至倫理；倫理要求普遍性且是到達要求特殊性的宗教的過渡領域，這種過渡不是邏輯的演繹而是如前者的飛躍，前一領域的影響到後一領域只是減弱而非棄絕。宗教領域有宗教A與B之分，兩者都在回答上述的決定性問題，差別是前者站在消極面（基督教不是什麼）、後者站在積極面（基督教就是什麼）回答。由於宗教A是一切宗教永存的基礎、也是祁克果自覺的處境，所以它在“祁克果學”中佔的分量最多且影響最大。不過宗教A存在著祁克果名為“基督國”的龐大幻象，需要以“絕對困思”飛躍至宗教B。

All of Kierkegaard’s philosophy is philosophy of religion, that’s the eminent and different place from other philosophers’ philosophy of religion. His whole authorship is to answer the decisive question “How do I become a Christian?”, and that’s his all life. “Kierkegaardianism” also provides two approaches to Christianity: back from the esthetic, poet to becoming a Christian, and back from the system, the speculative to becoming a Christian. But Religiousness A (paganism) is the necessary condition of Religiousness B (Christianity) and Kierkegaard never arrogated the ideal Christianity to himself. He is just a lover of the religious, at least a Christian of paganism. His duty is to pave the way for Christianity, and to make aware of the religious (especially Christianity) without authority. Kierkegaard has only an “either/or”: either the esthetic, or the ethics and the religious. The Mode of the esthetic life is pleasure-despairing, the (Hegelian systematic) philosophical element of the esthetic make man to doubt everything, they need either/or and faith to leap to the ethics respectively. The ethics requires universality, and also the transitional sphere of the religious that requires particularity. The transition is not the logical deduction, but as the above leap. The effect of the former sphere just abated at the later sphere, not renounced. The religious sphere has Religiousness A and Religiousness B respectively; both of them are to answer the above decisive question. The difference is the former answered negatively (What is not Christianity), the later positively (What is Christianity). Due to Religiousness A is the perpetual basis of all religions and the situation of Kierkegaard’s self-consciousness, it occupied most weight of “Kierkegaardianism” and worked upon best. But there is an Enormous Illusion named “Christendom” in Religiousness A, it needs to leap to Religiousness B by “the Absolute Paradox”.