Essay代写：Herschel's philosophical and rational thinking－r51due

下面为大家整理一篇优秀的essay代写范文- Herschel's philosophical and rational thinking，供大家参考学习，这篇论文讨论了海舍尔的哲学理性思维。海舍尔是20世纪著名的美国犹太哲学家，他通过与哲学理性思维方式的比较阐释了《圣经》传统的智慧根本，《圣经》传统的智慧在于引领我们回归一切被给与的本真之根，使我们意识到世界的限度。在这个意义上。《圣经》传统代表对世界之有无的终极的关切、尊重和责任。而在我们传统文化遭遇到西方技术文明的挑战时，积极整合现代性，海舍尔哲学将对我们的文化发展起到一定的借鉴作用。

It is an important issue in reality and in the history of philosophy to understand the characteristics of Judaism as "jewish wisdom". American jewish philosopher Abraham Joshua scheer sea of Greek philosophy and the Hebrew tradition and its philosophical interpretation of the relationship between different ideas into the road, in the Hebrew tradition thought starting point, the true wisdom and the wisdom of the survival of the road, to provide the depth of the jewish wisdom philosophical insights, has important value in the history of philosophy especially on the philosophy of religion.

Ancient Judaism has suffered a lot in history, and it still maintains its vitality. When the bible was spread to foreign countries, it gave birth to two world religions, Christianity and Islam. The monotheistic tradition constantly developed new forms and became a strong force in today's world cultural pattern. Countless outstanding figures throughout history have been nourished by Judaism. In the present age when various spiritual values meet the challenge of technological rationality, Judaism can integrate modernity into itself so as to be preserved and promoted. Such multiple manifestations led it to be regarded as containing some kind of "wisdom", and thus endowed with the reputation of "jewish wisdom". What are the spiritual characteristics of jewish wisdom or tradition? This is a puzzle that outsiders try to solve, and an important question in the history of western philosophy since the meeting of the two Greek traditions, the Hebrew and Greek traditions. As promote integration of modernity jewish thinker, one of the famous American jewish philosopher in the 20th century Abraham Joshua Heschel through the shed light on different ideas of Greek philosophy and the Hebrew tradition approach and the relationship between them, fully restore the original visage of jewish spirit characteristics, given the depth of the jewish wisdom philosophical insight, to this, this paper try to add below.

Modern way of thinking to rational thinking as the main characteristics, and the rational thinking outside of the spiritual or dimensions already more and more strange, but in the Hebrew bible that traditional jewish thinking dimension is different from another thought route, rational way of thinking in scheer sea view, they are the difference as two oval circle, neither side can cover the other party, and therefore not in their own way of thinking completely understand each other. The modern interpretation of the Hebrew bible by reason is actually far from its own spiritual implications. To understand the Hebrew biblical tradition, modern humans must return to the starting point of their thoughts, from which they can enter the perspective of the religious tradition itself, and from itself rather than from our thinking dimension, so that its intrinsic meaning and vitality can be revealed to us. In this way, he first led us to return to its starting point from rational thinking, and reached the transition and crossing of the way of understanding and thinking by comparing with the way of rational thinking, and entered the unique perspective of Hebrew tradition to understand its implication.

For example, when Aristotle summarized the starting point of philosophy, he pointed out that "philosophy starts from wonder". The Greek philosophers were surprised and puzzled in front of the world and sought for its origin or essence, which was accomplished by reason providing some explanation of reasons or reasons, thus creating the precedent of rational knowledge. A peculiarity of this philosophical amazement is that it subsides as soon as the cause or reason is explained or explained. Heisher calls this wonder rational wonder. Yet the Hebrew bible tradition conjures up a different kind of wonder from the Greek philosophy of the world that already exists.

The traditional "amazing" is the bible for all aspects of reality are of "why" and feel completely surprise or shock, it was amazing not only includes some rule or order and the possibility of the world, it also amazed by the law for the existence of the world and explore, ability to understand and explain why all aspects, such as is possible. In contrast to philosophical surprise, "total surprise" refers not only to the domain and scope of the intellectual object, but also to everything that exists in reality, from "nothing" to "already". So when philosophy amazing by the rational selection of some aspect of the real world as form reason to explain and illustrate the bible of the traditional "completely surprised" form will not be reason to the interpretation of the law and satisfied and subside, specifically, that before the "no" and "no" to "have" the state is not inferences from "existing" or existing objects, like people's childhood or embryonic state cannot be deduced by adult state; How rational ability is possible cannot be explained by reason. Fundamentally, the problem of the occurrence domain from "no" to "already" is beyond the scope of logical reasoning, although it does not contradict logic. Therefore, "total surprise" is not a problem of logical knowledge, it is not the beginning of knowledge, but it is the starting point of religion, which gave birth to the Hebrew bible tradition as a pole in the two Greek cultural patterns of western society. For this important starting point, heschel says, "total surprise is one of the most important legacies of the bible."

The biblical tradition finds and opens a world apart from the Greek tradition in "utter amazement". Philosophy finds a world of "ideas" through reason; The biblical tradition, from the sublime and sublime creation of the given world, recognizes that a giver is not the given, and that the giver as the creator is the ultimate god. As heschel points out, there are three aspects of nature that draw our attention: the power, beauty and majesty of nature. Solemnity is an objective aspect of nature, only to be gradually forgotten in modern consciousness, and it is the source of new insights. In the solemn encounter with us in the bible, we feel a complete shock, a hint of transcending itself is revealed, and a meaning of transcendence is suggested: This solemn world full of the glory of the spirit, we are of infinite dignity indicates a spiritual dimension, this spiritual dimension is a kind of mysterious significance dimension, pointing to a beyond the truth, experience is the transcendence of the hint is inherent in the world, at the same time, it is beyond this world, because the solemn means it around the face is not a kind of quality, but something is happening, is the ultimate god appeared a kind of way, one after another miracle.

In scheer sea view, however, for this solemn real dimensions we cannot analysis and explanation, and not to be embodied or incorporated into our a concept or theory, it is prior to our conceptual thinking, by everyone, we have a kind of mental ability namely "speakers" of the concept of former consciousness ability to recognize and to witness it. It's just that the awareness of the "unspeakable" is marginalized in modern ways of thinking, but it's the main difference between humans and animals. Both humans and animals are capable of expression, and the difference between them is to a certain extent, not in essence. What the "unspeakable" realizes can only partly translate into rational knowledge, and much more is immune to our rational analysis and not captured by our rational concepts and curiosity. This is the biblical tradition of realizing the ultimate mystery of the world in the unspeakable consciousness. This is the ultimate torture that the bible faces in "total amazement", from which the unique understanding and wisdom of the bible emerged.

The Hebrew bible in traditional completely amazing encountered in the ultimate mystery of the world, how to treat a mysterious, or the person in front of the ultimate mystery of attitude and action has become the main problems in actual existence, need to respond urgently, this situation specification is in the direction of the human spirit and appropriateness, namely the final orientation of the wisdom of the people. According to herschel, the bible's way of answering the ultimate question is one of the three major attitudes in the history of thought, and compared to the other two, the bible's attitude is revolutionary. The other two attitudes to mysticism are what he calls fatalism and solipsism. According to fatalism, the ultimate power to control the world is mysterious, blind and unfathomable. It is neither objective nor just. It is above various gods, such as the "fate" of Greece. Fatalism is a complete surrender to mystery. The complete retreat into reason is a solipsistic attitude, such as positivist. For positivists, there is no mystery, called mystery, or unknown, or in principle unanswerable, and therefore meaningless.

The bible attitude towards the mysterious is neither ignorance, despair and anti-intellectualism is not taken into the reason of solipsism and mysterious, trying to eliminate the bible are not against the rational logic, while for something beyond logic by speakers realized in relation with the ultimate man's world, for our ignorance is known for the ultimate state of open, in this sense, the mystery is not synonymous with ignorance and unknown, mysterious refers to the reality of everything connected to the ultimate is a kind of relationship. From this comes the unique understanding of the biblical tradition that the ultimate thing or the ultimate person is understood by awe. "reverence is a mysterious way of amity with reality." When the bible realizes in utter amazement that the universe has a transcendent meaning, we gain an insight: to measure meaning not by our mind or by the ideas in it, but to feel meaning that is infinitely greater than ourselves. "Awe is much more than an emotion. Awe is a way of understanding. Since this meaning is independent of our understanding, when we perceive this meaning in an insight, we do not assign any concept to the existence of the universe, which is awe as the fundamental attitude and understanding of the bible.

"Just as the simple-minded equate appearance with reality, the over-intelligent equate expressible with unspeakable, logic with logic and concepts with things. Just as critical thinking recognizes that thoughts are not the same as things, the soul of self-reflection has an awareness that things are different from the content of thoughts." When we are confined to the concept, as the concept of reason grasps the abstract and the static, it separates the world with the finiteness of the idea from the source of a noble and solemn generation. If, at this point, there is one side between conceptual understanding and the ultimate mystery of reality, there will be different attitudes about the world and life, such as fatalism and solipsism, and we tend to fall into egoistic arrogance without self-knowledge. From the point of view of heisel, the reality is far more than the concept, and there is asymmetry between them. There is always "surplus" between the reality and the concept, only in awe, the light of the ultimate meaning and will is open to us. In doing so, the bible gains an understanding of wisdom in awe.

"Awe begins with wonder, wisdom begins with awe." "Knowledge is cultivated by curiosity; Wisdom is nurtured by fear. True wisdom is the wisdom of participating in god For us, wisdom is the ability to see things from god's perspective." In the eyes of heisel, in moments of awe, we open ourselves to god, the ultimate, and the ultimate perspective, through which we can understand the meaning of the moving, living world. The world is living and growing all the time. From the perspective of the ultimate god, we can get out of the abstract concept and understand the solemn and lofty meaning of all things. Awe moves us toward the object that inspires awe, not away from it as a concept does. "as a path to greater meaning, awe is our only way." To the biblical man, human understanding is accidental rather than absolute, it can be given to us, it can be deprived, the "wisdom" of man himself is not the ultimate security, the ultimate meaning and wisdom is not found in the world, but in the ultimate. It can be said that the biblical people discover the finitude of their own "wisdom" and the mysterious ultimate of reality. As a way of goodwill with the mystery of reality, we get something that cannot be presented as a concept. This is something immune to analysis.

People's behavior and way of living is the essence and wisdom of the bible, which is very different from Greek philosophy. Philosophical reason seeks the root of being in thoughts or ideas, and bases reality on thoughts or ideas, which is typical of Descartes famous saying "I think, therefore I am". By contrast, herschel says in Descartes's original voice: "... Man is unavoidably challenged in all aspects or levels of existence, and it is in this challenge that man finds himself as a man. Do I exist as a person? My answer is: I am ordered -- therefore I exist. There is in man's consciousness an inherent sense of indebtedness, a sense of gratitude, a sense of being able to be called upon to repay, to respond, to live in a manner consistent with the splendor and mystery of life. According to hirscher, the ultimate mystery of reality transcends all concepts, and existence is not based on the idea but on the ultimate existence of reality. For biblical thought, man's ultimate problem cannot be solved if the essential concept of being is placed in the ultimate position. The main characteristic of man is life. What deprives the vitality and purpose of life is just the "essence" of non-life. Choosing "essence" as the ultimate thing, the existence of human being as a living person becomes unreasonable. If the ultimate is a pure essentialist existence, human life as a living person will have nothing to depend on, will become rootless grass, can only bring their own living life to nothingness. When life is abandoned, thoughts and values are deprived of where they come from, of what they mean, and all that surrounds him is emptiness. In the face of being "essential," man sees himself moving between two endpoints: one is "thrown" and the other is death. It follows: I come from nothingness and go to nothingness. Here, the reality of human existence is painted with nothingness and ends with nothingness. To the bible, man is unique in that he is associated in a certain way with something outside of himself. His being is not something full of energy, but a living being connected with the meaning of transcendence. The noumenon of the world is the meaning noumenon of the living, the reality of the world cannot be separated from the meaning. Existence lies in the fact that man ACTS according to god's will and lives according to god's will.

By comparing with the philosophical and rational thinking mode, heisher explained the intrinsic vitality or wisdom of the biblical tradition. The wisdom of the biblical tradition is to lead us to return to the true root of all that is given and make us aware of the limits of the world. In that sense. Biblical tradition represents the ultimate concern, respect, and responsibility for the world. When our traditional culture meets the challenge of western technological civilization, we should actively integrate modernity.

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