摘要
休谟对于因果观念的质疑表明,传统形而上学试图从自明的天赋观念出发,按照理性早已拥有的原则来分析地推导出关于经验世界的知识是不可能的。由于其来源上的主观性,因果观念的运用不可能像唯理论者所宣称的那样具有客观的普遍必然性,而只具有主观的有效性。康德关于范畴的先验演绎就在于为经验知识的客观性,即其普遍必然性寻找根据,通过证明概念对于经验的先在性来捍卫理性的权威。由于康德为了避免范畴的跨界使用而导致的幻相,仅仅将自我意识(思维)限制在主观领域,自我意识作为一种反思意识自身却是缺乏反思的,因而没有看到思维与存在所具有的同一性。这表明了康德的整个先验观念论构想所具有的限度与不足,正是由此出发,德国观念论踏上了通往思有统一的道路。
Hume's suspicion of the idea of causality has proved the impossibility of traditional metaphysics,which attempts to deduce the empirical knowledge from the immanent ideas.Then,with the empirical origin,causality is not universal and objective as Rationalism claims.It just has the subjective validity rather than the universal objectivity.Kant's transcendental deduction of categories aims to provide the ground to the universal objectivity of empirical knowledge.He wants to defend the authority of reason with proving a priori of concepts.Kant limits self-consciousness in the realm of subject in order to avoid the illusion of reason by the transcendent use of categories.As a reflective consciousness,self-consciousness itself lacks the attributes of reflectivity,thus missing the identity of thinking and being.This indicates the limitation and deficiency of his philosophy as transcendental idealism but from this point of departure German idealists set out to find the identity of thinking and being.
出处
《云南大学学报（社会科学版）》
CSSCI
北大核心
2013年第2期34-42,111,共9页
The Journal of Yunnan University:Social Sciences Edition
