{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"8d2fa07d-9d78-4c34-bef3-077110a9fb0d","title":"西方哲学史 第2版","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787300121413","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"8d2fa07d-9d78-4c34-bef3-077110a9fb0d","id":"8d2fa07d-9d78-4c34-bef3-077110a9fb0d","uuid":"8d2fa07d-9d78-4c34-bef3-077110a9fb0d","title":"西方哲学史 第2版","normalized_title":"西方哲学史第2版","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787300121413","isbns":["9787300121413"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":591,"navigation_url":"https://workshop.closeclaw.top/ai/book/8d2fa07d-9d78-4c34-bef3-077110a9fb0d","title_url":"https://workshop.closeclaw.top/ai/title/%E8%A5%BF%E6%96%B9%E5%93%B2%E5%AD%A6%E5%8F%B2%20%E7%AC%AC2%E7%89%88","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/8d2fa07d-9d78-4c34-bef3-077110a9fb0d/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/8d2fa07d-9d78-4c34-bef3-077110a9fb0d/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/8d2fa07d-9d78-4c34-bef3-077110a9fb0d","page_url":"https://workshop.closeclaw.top/api/ai/books/8d2fa07d-9d78-4c34-bef3-077110a9fb0d/page","search_url":"https://workshop.closeclaw.top/api/ai/books/8d2fa07d-9d78-4c34-bef3-077110a9fb0d/search"},"page":{"printed_page":439,"pdf_page":446,"physical_index":446,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"f5e49eee501afdaaff00a01ec3e93fe6f3242f0e5adf93f2a275453ec4b18770"},"chapter":"第九章","content":"(二）宗教哲学\n\n在早期的思想中，费希特反对把上帝看做是人格神或某种实体的蒙昧主义观点，坚持康德主义的宗教观，从道德的观点来把握宗教，将上帝看做是能动的道德秩序，认为道德和信仰绝对是一回事，两者都是对超感性东西的把握，前者是通过行动，而后者是通过信念。然而，费希特在后期的思想中则不断重申，一切相对、有限的东西都是以一个绝对、无限的东西为根据的，它是生活和一切行动的源泉，因此生活的意义和目的就是去爱和思想作为绝对存在的上帝，认为这是人们通往极乐生活的唯一正确的道路。据此他划分了五种世界观或精神生活发展的五个阶段：最低级、最蒙昧和最肤浅的观点是执著于感官世界的感性世界观；较为高级的是法律世界观；更高的阶段是道德世界观、宗教世界观和知识世界观。后三种世界观没有高低之分，它们都是以上帝为对象的，区别只在于：道德世界观是实践的、鼓励人行动的观点，后两者则是单纯注视和直观的观点，知识最终扬弃了宗教世界观信仰的局限，使宗教崇拜的对象上升为直观的知识。这样一来，知识学从本于人的自由能动性的伦理人类学就转向了以绝对或上帝为本的道德神学或宗教学。“在宗教学中，确切地说，在虔诚的宗教生活中，一切纯粹的伦理学和法学都消失殆尽。宗教学包含一切，它把一切都包含在自己里面。”②于是，费希特曾经满腔热忱地加以论证的“太初有行”的时代精神，重又被他颠\n\n① 德]I.H.费希特编：《费希特著作集》，第5卷，481页，柏林，1971。\n\n②[德]费希特：《宗教学、伦理学和法学的原理》（1805)，2页，R.劳特编，汉堡，1986。\n\n439","previous_page":438,"next_page":440}