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双语推荐：[德]康德

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康德的纯粹理性在理论上的解决必须回到实践中,这就是康德纯粹实践理性的根本任务之一。纯粹实践理性本身的实现才是纯粹理性在实践上的完成。康德对纯粹实践理性的实现指出具体的道路或步骤,即实践理性的对象以及其对象得以实现的保证。这在康德哲学中分别是至善问题和三大悬设（公设）的问题。比较了康德与亚里士多德至善概念的主要异同,最后给出解决康德伦理学的解释学路线,即康德和亚里士多德伦理学结合的可能性。
The theoretical solution of Kant’s pure reason must be based on practice ,which is one of the fundamental tasks of Kant’s pure practical reason .T he realization of pure practical reason itself is the achievement of pure reason on practice . Kant pointed out the specific path or procedure of the realization of pure practical reason ,w hich are the objects of practical reason and the guarantee that the objects can be achieved .In Kantism ,these respectively are the problem of Supreme Good and that of three assumptions (postulations ) . T his paper compares the main similarities and differences of the concept of Supreme Good between Kant and Aristotle ,and leads to the hermeneutic path to solve the ethics of Kant in the end ,namely the possibility of combining the ethics of Kant and Aristotle .

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"理性"作为道德的基础,源于亚里士多德。亚里士多德认为:德性是选择,要靠理性把握和决定。然而,经历了十几个世纪的变易,"理性"的光芒逐渐虚渺。而到康德,"理性"作为现代性的一种特征,成为康德整个德性论的根基。而对康德的德性观的某种回归为探寻理性何以重新规范道德提供了启示,也进一步重现了康德道德哲学对现实的指导意义。
As the foundation of morality,reason started from Aristotle.Aristotle thought that virtue was the choice which was decided and determined by reason.However,after the dozens of centuries,the rays of reason be-come gradually dim.Reason as the characteristic of modernity becomes the basis of Kant’s virtue theory.The re-turn of Kant’s virtue theory inspires people’s exploration of the ways to how the reason set standards for ethics, and the theory further embodies its guiding significance to the reality.

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建筑术(architectonic)的问题在康德整个思想体系一直都是重要的。康德所理解的建筑术是一种理性的先天架构。从康德全部思想体系中的先天思想如何层层演绎和推理角度,可以探究其思想建筑术的线索;从康德德性论道德形而上学基本概念和论证出发,可以考察其建筑术之运思。亚里士多德幸福论的德性论中也存在建筑术,通过比较亚里士多德与康德建筑术,可以深化对两种德性论建筑术及其道德意识结构的理解。康德的德性论建筑术是一种道德性的建筑术,德性论中道德意识结构,即德行(Tugend)的存有论是行动出于德性(Sittlichkeit);而亚氏的则属于目的性的建筑术,德性论中的道德意识结构则是灵魂合于逻各斯的中道选择。
Architectonic question plays an important role in Kantian thinking system.The architectonic which Kant understood is the rational framework a priori.Through the enquiry into how his whole thinking system is deducted and reasoned,the architectonic thread can be ascertained;and through basic notions and argument in his moral metaphysical virtues,the architectonic development investigated. Also,there exists another architectonic in Aristotelian ethics.By comparison,a deeper understanding will come into being. Kantian virtue is morality architectonic,however,Aristotelian teleology architectonic.Thus,distinctions of moral consciousness structure are:the former means that the ontology of virtue lies in action for the sake of moral only,and the later means a state involving rational choice,consisting in a mean relative to us and determined by reason(logos).

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以康德《历史理性批判》八篇论文中关于历史的和政治的哲学思想为基础,以康德话语中关于自由和理性的阐述为中心,把握康德关于如何建立未来世界历史、民族和个人间德福一致的问题和永久和平发展的问题。通过对文本的梳理,得出的结论是康德晚年关于历史哲学的论著仍旧贯穿了三大批判中对于理性和自由所悬设之事。
Based on the historical and political philosophy thought in Kant''s Critique Of Historic Reason, centering on freedom and reason in Kant''s words ,the paper is to master how to build the consistency of morality and happiness and permanent peace of future of the world history、nation and individual. It concludes that the historic philosophy papers freedom and reason is always the theme as in the former three critical works by analyzing the text in Kant''s later years.

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在情感思想上,在自制者与具有完满德性之人的区分、情感不是行为良好的保证等方面,康德与亚里士多德是有共同之处的。但在解释情感与德性、情感与理性的关系方面,亚里士多德主义则要比康德主义更具优势。
Aristotle and Kant could share some common points in perspectives such as emotion ,the dis-tinction between the continent and those who have full virtues and that emotions are no guarantee of right action or acting well .Aristotelianism ,however ,has more advantage over Kantian in the inter-pretation of the relationship between emotion and virtue and the relationship between emotion and rea-son .

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在康德的哲学体系中，宗教作为一个相对独立的部分与其形而上学、伦理学鼎足而立。康德对神学的最大贡献在于他思辨地论证了其道德前提，完成了宗教道德根基的转换，并且在这块坚实的地基上建立起一座辉煌的道德神学大厦。康德在知识论层面对理性神学证明进行了批判，具体体现为对本体论证明、对宇宙论证明、对目的论证明的批判。康德从道德律、至善观、德福一致观等道德层面，对上帝存在进行了证明。康德道德神学证明的意义，体现为对传统神学的扬弃，对宗教道德根基的建立和对自由的指向。
The greatest contribution Kant does in his philosophical system to the theology lies in that he insightfully argues for a moral premise for theology, completing the transformation of the moral base of religion, and has built up a splendid mansion of moral theology on this firm ground. In the present essay, the author tries to explore the origins, prin-ciples and the inner logic of Kant’s theology through researching into Kant’s criticism against the traditional rational the-ology, so as to explore the profound significance of Kant’s philosophical system.

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一门探究“存在之为存在”和“实体”的学问在亚里士多德那里被把握为形而上学。康德在摧毁了一种知性的旧的形而上学之余，着力建构的是道德形而上学，其中理论理性上的原因概念与其说被抛弃毋宁说是被转化为实践意义上的根据或原因。在亚氏的形而上学中，“四因说”扮演了形而上学探究中的重要角色，那么在康德的实践的形而上学里面，如何理解康德将传统理论理性中的“四因说”转换并纳入到实践理性的根据或原因的讨论之中，则是把握康德伦理学内在结构的一个新角度。
A philosophical work concerning“being understood as being"and“being(ousia)"is regarded by Aristotle as metaphysics.When Kant destroyed the old rational metaphysics,he made every effort to construct moral meta-physics.In the course of this,he transformed the concepts of cause in thereotical rationality into the ground or cau-ses in practical rationality rather than merely discarded them.If it is held that in Aristotle”s metaphysics,the“Four Causes"play a crucial role in metaphysical research,then how to understand Kant”s transformation and incorpora-tion of the“Four Causes"into the traditional theoretical rationality into the discussion of the ground and causse in his practical rationality in his new practical metaphysics,proves to be a new perspective to understand the inner structure of his ethics.

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康德从哲学的概念中抽象出道德法则，将其提升到道德形而上学的层面，再把“道德形而上学”追溯到“实践理性批判”，构建了一个先验自律的道德哲学体系，是对他律性的宗教道德的超越，同时在其思想体系内又包含了自身不可克服的矛盾。马克思主义经典作家在唯物主义实践观的基础上确定了人是有生命活动的实践本质，把道德原则内化到自由自觉的活动中，确立了建立自由人联合体的共产主义道德理想，是对康德道德哲学思想的进一步扬弃。
Kant abstracted moral principles from philosophical concepts, and promoted them to the level of"moral metaphysics"which is then dated back to "critique of practical reason", thus establishing a prior self-discipline system of moral philosophy, which is a transcendence of the other-discipline religious morali-ty, but contains insurmountable conflicts in the ideological system itself. Based on materialism practice view, Marxist classical au-thors determined that human beings'' practice is essentially life activities, internalizing moral principles into free and autonomous activities and establishing the communist moral ideal of con-structing community of free individuals, which is a further subla-tion of Kant''s thoughts of moral philosophy.

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伯纳德·威廉斯将康德伦理学勘定为“奇特的道德体系”并提出了批评。他从行动者的独特视角出发，对康德伦理学的三个特征及其破坏性效应展开批判：义务的动机实属多此一举，这忽视了行动者的个性，不偏不倚的道德要求使得我们建立了冷漠的个人关系，至高无上的主题的不合理要求侵犯了个人的完整性。许多学者的回应与质疑进一步阐释与扩展了威廉斯的批评，并构成了现代道德哲学论争的新主题与视线，同时也代表着一些主流的社会与政治理论。
Bernard Williams demarcates Kantian ethics as a “peculiar moral system” and puts forward the criticism .From the unique perspective of the agents , he expands the critiques of the three characteristics of the Kantian ethics and its destructive effects: Williams criticizes the motive of duty as providing “one thought too many” and neglecting the agent ’ s personality , the moral requirement of impartiality has been made us established an indifference personal relationship , the unreasonable demands of the overridingness the-sis destructs the agent ’ s personal integrity .The responses and questions of many scholars further explain and extend the criticism of Williams , which not only constitutes a new theme and sight of the modern moral philos-ophy debates , but also represents some mainstreams of the social and political theories .

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康德提出以德配享幸福的至善，对于我们确认生态伦理的本质和生态文明建设的内涵富有启示意义。近现代幸福主义无限欲求的道德谋划不顾自然资源和自然环境的有限性事实，造成了人与自然之间的紧张与冲突。走出生态危机对人类伤害之痛，必然从自然的有限性事实出发，从人与自然的本质统一性出发，对无限性欲求进行自我限制，以道德地对待自然界为先决条件而完成对人自身幸福的追求。当人在自然面前做到为自身立法之时，康德所划定的“自然王国”与“目的王国”之间的鸿沟就被彻底消解，以德配享幸福就从天国回归人间而成为一种现实。
Kant put forward the concept of good for obtaining happiness which is helpful to con-firm the nature of ecological ethics and ecological civilization construction.The socialism moral plan of infinite desire from modern happiness disregards the limitation of natural resources and natural envi-ronment,which causes the tension and conflict between man and nature.To walk out of the human inj ury from the ecological crisis,we must start inevitably from the facts of natural limitations,start form the essential unity of man and nature,self-control the limitless desire,take treating the nature morally as a prerequisite and complete the pursuit of our own happiness.When people legislate for themselves in front of the nature,the gap between"the nature kingdom"and"the kingdom of pur-pose"that Kant defined will be completely eliminated,and it will become a reality that good for obtai-ning happiness returns to earth from the heaven.

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