CAJ | 학술논문

康德在《单纯理性限度内的宗教》中提出了“至善”论,其所论之最高善即德福一致.康德还进一步从人性论入手论述了善恶观、善与德福的关系等.康德之理论对牟宗三《圆善论》的创作提供了重要的启示与灵感.牟宗三先生吸纳和融摄了康德“德福一致”的思想内核,在思想脉络上与康德的内在逻辑相一致,但是,牟宗三关于最高善的实现过程与康德的观点相差甚远.康德道德哲学体系的建构借鉴的是基督教模式,其凭借“自由意志”、“灵魂不灭”、“上帝存在”来确保“至善”体系的建立;而牟宗三则从“圆善”和“无限智心”出发对康德“至善”的实现路径给予批判,并最终展示出一种完全不同于而超越于康德的“至善”进路.牟宗三以人皆可呈现之创生性的“无限智心”（仁心、道德本心）来消解康德的三大“设准”;然后,牟先生会通中西,分判儒、释、道三教,最后归宗于儒;他以“道德本心”来挺立道德主体,重铸了德慧一致的圆善论体系.牟先生对康德“至善”思想作了消融及提升,构建了现代性的道德理想主义哲学.
강덕재《단순이성한도내적종교》중제출료“지선”론,기소론지최고선즉덕복일치.강덕환진일보종인성론입수논술료선악관、선여덕복적관계등.강덕지이론대모종삼《원선론》적창작제공료중요적계시여령감.모종삼선생흡납화융섭료강덕“덕복일치”적사상내핵,재사상맥락상여강덕적내재라집상일치,단시,모종삼관우최고선적실현과정여강덕적관점상차심원.강덕도덕철학체계적건구차감적시기독교모식,기빙차“자유의지”、“령혼불멸”、“상제존재”래학보“지선”체계적건립;이모종삼칙종“원선”화“무한지심”출발대강덕“지선”적실현로경급여비판,병최종전시출일충완전불동우이초월우강덕적“지선”진로.모종삼이인개가정현지창생성적“무한지심”（인심、도덕본심）래소해강덕적삼대“설준”;연후,모선생회통중서,분판유、석、도삼교,최후귀종우유;타이“도덕본심”래정립도덕주체,중주료덕혜일치적원선론체계.모선생대강덕“지선”사상작료소융급제승,구건료현대성적도덕이상주의철학.
In Religion within the Bounds of Pure Reason, Kant proposes the highest good-supreme goods which is the con- sistency of virtue and happiness, then explores the human nature, the relation between virtue and happiness. Kant＇s ＂supreme good＂ thoughts provides an inspiration for the creation of the supreme good. Mou Zongsan assimilates the supreme good theory. There is great similarities and inner consistency between them. But MouZongsan disagrees Kant in the realization of process of supreme goods. There are three Hypothesis in Kant＇s system.. Free will, immortality of the soul, the existence of God, which is typical Christian style. Mou Zongsan criticizes Kant with perfect good and infinite mind, exhibiting different route to reach supreme goods, and Mr. Mou proposes infinite mind （benevolence） to resolve and eliminate Kant＇s three postulates. Through intercommunciating the orient and the occident, he combines Confucianism, Buddhism and Taoism and eventually returns to Confucianism, reconstructing the perfect good system of consistency between virtue and wisdom, so as to construct modern moral idealism philosophy.