{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"ab07c774-3ed2-48d8-8672-5c17d147d9d8","title":"哈贝马斯著作集 包容他者","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787208153554","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"ab07c774-3ed2-48d8-8672-5c17d147d9d8","id":"ab07c774-3ed2-48d8-8672-5c17d147d9d8","uuid":"ab07c774-3ed2-48d8-8672-5c17d147d9d8","title":"哈贝马斯著作集 包容他者","normalized_title":"哈贝马斯著作集包容他者","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787208153554","isbns":["9787208153554"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":389,"navigation_url":"https://workshop.closeclaw.top/ai/book/ab07c774-3ed2-48d8-8672-5c17d147d9d8","title_url":"https://workshop.closeclaw.top/ai/title/%E5%93%88%E8%B4%9D%E9%A9%AC%E6%96%AF%E8%91%97%E4%BD%9C%E9%9B%86%20%E5%8C%85%E5%AE%B9%E4%BB%96%E8%80%85","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/ab07c774-3ed2-48d8-8672-5c17d147d9d8/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/ab07c774-3ed2-48d8-8672-5c17d147d9d8/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/ab07c774-3ed2-48d8-8672-5c17d147d9d8","page_url":"https://workshop.closeclaw.top/api/ai/books/ab07c774-3ed2-48d8-8672-5c17d147d9d8/page","search_url":"https://workshop.closeclaw.top/api/ai/books/ab07c774-3ed2-48d8-8672-5c17d147d9d8/search"},"page":{"printed_page":43,"pdf_page":52,"physical_index":52,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"73e2168fde7423c155d612e49f899eadbf975b38bf7393aae5b16d1d670133e3"},"chapter":"包容他者","content":"(1)《圣经》把道德律令还原为上帝的启示录，这些道德律令要求绝对服从，因为它们建立在全能的上帝权威之上。因此，应然的有效性只是带上了一种“必然”的品质，它反映了一位主权者的无限权力。上帝可以强迫我们臣服。但是，这样一种唯意志论的解释并没有赋予规范有效性以一定的认知意义。只有把道德律令解释成为绝对公正、绝对善良而又无所不知的上帝的意志表达，规范有效性才会获得认知意义。道德律令并非源于一个全能的创世主的专断意志，而是一种充满智慧的创世主—比如公正而又善良的救世主—的意志表达。创世秩序和救赎历史这两个方面都为神圣律令的可信性提供了神学本体论和救世神学(soteriologisch)的理由。\n\n神学本体论的论证立足于创世主的睿智立法所建立的世界结构。在《创世记》当中，人以及人的共同体被放到了一个突出的位置上，这样，人也就获得了其“定性”。随着创世形而上学的建立，宇宙学所论证的伦理学自然法概念也就应运而生了，它源于亚洲宗教的非人格世界观以及古希腊哲学。事物就其本质而言，具有一种目的论的内涵。人也是这样一种存在秩序的组成部分；人从这个存在秩序当中可以了解到，自己是谁，自己应当是谁。这样，道德法则的合理内涵便从作为一个整体的一切存在者的理性秩序那里获得了本体论的公证。\n\n第一部分应然的权威具有多大的合理性?\n\n43","previous_page":42,"next_page":44}