{"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":457,"pdf_page":464,"physical_index":464,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"98c2fdae875bc3ac1472191ecfe2d50d26115037e639c26e89cf9a1e728511ad"},"chapter":"第九章","content":"积极的或肯定的哲学要从纯粹的存在发展出上帝的概念。谢林所理解的上帝不是一位静观的上帝，而是一位行动的上帝，如果世界可能存在的话，它只是上帝把完全内在于自身的东西即他的意志变成现实而已。上帝的创造过程也就是上帝自我限制的过程，他通过实在的东西与观念的东西的对立，最终扬弃一切差别和对立来启示自身。这一切都是按上帝的自由意志发生的，在上帝那里，绝对的自由就是绝对的必然，自由和必然的和谐是在整个历史中表现出来的。虽然谢林在这里所说的历史是道成肉身和基督升天的历史，“但是按照谢林的自由概念的理解，人的自由是哲学的中心”②。谢林在论述人性与神性的关系之时，人性并没有被完全抹杀，因为上帝必须在他的创造活动中、并通过确实作为伙伴的人来生活、言说、行动和启示自身。在谢林看来，上帝是具有人性的，他自由地肯定人，自由地参与人、支持人，甚至放弃神的形象化身为人，为人受难、牺牲，不具有人性的上帝是虚假的上帝。谢林在此为揭示宗教的本质完成了一项否定性的准备工作，他从相反的方面肯定了人是宗教的本质，人类的自我意识是世界史哲学的基础，“它才是最高启示，人对人的启示”①。\n\n①[德]谢林：《对人类自由的本质及与之相关联的对象的哲学探讨》。转引自[德]海德格尔：《谢林论人类自由的本质》附录，325页。\n\n②[德]海德格尔：《谢林论人类自由的本质》，248页。\n\n457","previous_page":456,"next_page":458}