浙江大学学报:人文社会科学版
浙江大學學報:人文社會科學版
절강대학학보:인문사회과학판
Journal of Zhejiang University(Humanities and Social Sciences)
2008年
3期
58~63
,共null页
伊壁鸠鲁 有神论 神的本性 政治神学
伊壁鳩魯 有神論 神的本性 政治神學
이벽구로 유신론 신적본성 정치신학
Epicurus; theism; the nature of gods; political theology
被人普遍认为是“无神论者”的伊壁鸠鲁主张神的存在,这究竟是不得已的妥协,还是真诚的认信?从两个认识论标准来看,他对神的存在的信念是真诚的。因为伊壁鸠鲁相信感觉-影像是可靠的,而我们灵魂中确实有关于神的清楚明白的“影像”;而且,人类普遍拥有关于神的“前把握观念”——神是“一种不朽的和幸福的存在”。但是,从神是完满的“前把握观念”出发得出的神“绝世独立”的结论,却让许多人相信伊壁鸠鲁是“无神论”者,因为大众关于神的本性的“前把握观念”首先是神为“万物第一因”,所以他们无法接受“不动心”的神。一些哲学家为迎合大众,也认为如果说神没有愤怒和偏爱,那就是在否认神的存在。大众的神的政治神学意义在于强调神的威严和仁慈,甚至成为那样的权威,否则就把一切托付给神和权威。伊壁鸠鲁的神的政治神学意义则昭示我们应该成为自由而宁静的人,于是神就成为“不动心”的政治神学楷模。
被人普遍認為是“無神論者”的伊壁鳩魯主張神的存在,這究竟是不得已的妥協,還是真誠的認信?從兩箇認識論標準來看,他對神的存在的信唸是真誠的。因為伊壁鳩魯相信感覺-影像是可靠的,而我們靈魂中確實有關于神的清楚明白的“影像”;而且,人類普遍擁有關于神的“前把握觀唸”——神是“一種不朽的和倖福的存在”。但是,從神是完滿的“前把握觀唸”齣髮得齣的神“絕世獨立”的結論,卻讓許多人相信伊壁鳩魯是“無神論”者,因為大衆關于神的本性的“前把握觀唸”首先是神為“萬物第一因”,所以他們無法接受“不動心”的神。一些哲學傢為迎閤大衆,也認為如果說神沒有憤怒和偏愛,那就是在否認神的存在。大衆的神的政治神學意義在于彊調神的威嚴和仁慈,甚至成為那樣的權威,否則就把一切託付給神和權威。伊壁鳩魯的神的政治神學意義則昭示我們應該成為自由而寧靜的人,于是神就成為“不動心”的政治神學楷模。
피인보편인위시“무신론자”적이벽구로주장신적존재,저구경시불득이적타협,환시진성적인신?종량개인식론표준래간,타대신적존재적신념시진성적。인위이벽구로상신감각-영상시가고적,이아문령혼중학실유관우신적청초명백적“영상”;이차,인류보편옹유관우신적“전파악관념”——신시“일충불후적화행복적존재”。단시,종신시완만적“전파악관념”출발득출적신“절세독립”적결론,각양허다인상신이벽구로시“무신론”자,인위대음관우신적본성적“전파악관념”수선시신위“만물제일인”,소이타문무법접수“불동심”적신。일사철학가위영합대음,야인위여과설신몰유분노화편애,나취시재부인신적존재。대음적신적정치신학의의재우강조신적위엄화인자,심지성위나양적권위,부칙취파일절탁부급신화권위。이벽구로적신적정치신학의의칙소시아문응해성위자유이저정적인,우시신취성위“불동심”적정치신학해모。
To many readers' surprise, Epicurus and his materialist disciples claimed that they believe in gods. Is it to be explained by insincere compromise? As we know, Leo Strauss teaches people that because of the fear of persecution, philosophers often distinguish their writings into two types, one of which is "exoteric," and the other is esoteric. When philosophers talk to the public, they are wont to speak in the fashion of the public, which means to follow the custom of national piety. However, when they talk in the inner circle, they will reveal their true believes which acknowledge no limit of critical reflection. If this is a useful guide, we may find that Epicurus is not an atheist, because in his epistle to his disciple he emphatically affirmed that gods exist, since this knowledge is clear and explicit.
The reason Epicurus believe in this knowledge is that we do have the images (shadows) from gods in the dreams. One may doubt that images in dreams could be the solid basis of such serious issues. However, according to Epicurus' Canonic, all senses are real, and this is because they are images flowing from the real objects. Of course there will be further doubts that some images may be pure fantasy. Here comes in the second canon of Epicurean philosophy, namely, preconception. Because preconceptions are always clear and explicit, universally held by all peoples, they are also canon of Truth.
What are preconceptions of gods? There are at least two main conceptions, one of which is "perfection," and the other is "the First cause." However, the two concepts of gods are not always in harmony. Epicurus thinks that the former preconception is more fundamental, and any deviation from this understanding is inconsistency. A busy god who engages in human affairs consists of such inconsistency. Gods must be isolated individuals without any care and bothering for others, and so suffers no sudden joy and dismays. But most Greeks tend to embrace the latter preconception and expect constants help from divinity. The two understandings have different implications for political life. The gods of the populace mainly provide sentimentality of authority and security, while Epicurus' gods are meant to enlighten people with the freedom that will truly help them to live an autonomic co-existence.