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舍勒后期关于形而上学和哲学人类学的遗稿引起舍勒研究者们的广泛关注与讨论,对其的褒扬与批判之声并起。对舍勒后期思想的批评可以从以下几个方面获得其有力证据:人格性概念的阐明是伦理人格主义有效性和力度的保证;后期研究模糊了上帝的人格性,从而模糊了道德动机的基础;后期研究中阐发的形而上学,神学理论,以及微观世界的哲学人类学,都模糊了人的可能的统一,从而威胁到伦理人格主义;现象学研究好过舍勒在后期形而上学和哲学人类学中所瞄准的宗教人本主义。由此,舍勒后期的形而上学去除了一些确立他的伦理学的有效性所必需的哲学结构的关键因素。
The relics of metaphysics and philosophical anthropology in the later period of Scheler caused widespread concern and discussion among the Schlechs researchers, and their compliments and criticisms combined. Criticism of Scheler’s later thoughts can be supported by the following evidences: the clarification of the concept of personality is the guarantee of the validity and intensity of ethical personalism; the latter studies blur the character of God and blur the basis of moral motivation ; The metaphysics, theological theory and the philosophical anthropology in the microscopic world elaborated in the later studies all obscure the possible unification of human beings, thus threatening the ethical personalityism; phenomenological study is better than Scheler in later metaphysics and philosophical anthropology Religious humanism. Thus, Scheler’s late metaphysics removed some of the key elements of the philosophical structure necessary to establish the validity of his ethics.