康德形而上学的目的论建构
摘要
本文以康德哲学主要著作为参照系,结合国内外康德哲学研究的成果,对康德形而上学的目的论建构做以尝试性的研究与探索。康德哲学本质上是人类学,所关注的终极问题是人性的问题,他不认为认识和科学是人对待自己、对待自然的最高态度,而是强调通过反思判断力所体现的审美和自然目的论向人的道德过渡。他的理想就是在人的理性的平台上构筑起人的道德,并以道德为基础重建西方宗教,其终级目的是道德神学。而究其根本,康德的这一思想历程集中体现为他对形而上学的全新构建。西方传统形而上学是以绝对知识意义上的真理形态出现的,康德对此提出置疑并进行批判,以先验逻辑为载体终结知识形态的形而上学,着手在超验的道德世界、自由世界中重建形而上学,最终通过反思判断力的批判构筑目的论形而上学以联结自然世界与自由世界,从而开启了西方形而上学全新的前景。
Kant's philosophical thinking is imbued with deep concern for the fate of metaphysics. Aristotle created a precedent of category metaphysics in Western history.Since then traditional Western metaphysical question is always intertwined with the epistemological problem, and its mainstream emerged with the form of absolute knowledge. To the times of Kant, marked with Wolf’s subjects classification and focused on on tology ,metaphysics turned into a huge three-part system including rational psychology, rational cosmology and rational theology by means of logic.The metaphysics which Kant directly faces is such a mature form of metaphysics.
At the age of Kant, humanity have made great achievements in the natural sciences . In contrast, as a rational career metaphysics was plagued by kinds of problems and became a battlefield with incessant conflicts. Kant clearly pointed out that the real reason of such a fate of metaphysics is the rational transgression caused by the absence of inspection on human’s cognitive ability.In his opinion,based on the traditional logic argumentation we cann’t acquire the pure rational knowledge and truth at all. Thus Kant creats his own unique transcendental logic and attempts to liquidate the traditional metaphysics. In transcendental logic, through the examination of human's cognitive ability based on transcendental transformation of the traditional logic, he reveals the dialectical nature of speculative inference by traditional metaphysics as knowledge and presents the path to the completelu elimination of such a dialectical nature. The fundamental sign of such a path is the distinction between phenomenon and noumenon . Cognition is only limited within the phenomenal world which can not transcend into the noumenal world. The traditional metaphysicianes does not distinguish between phenomenon and noumenon, applies intellectual category to the noumenal world beyond the scope of the phenomenal world and attempts to seek the knowledge about mental entity, cosmic entity.They falled into the transcendental illusions and failed ultimately.
But the impossibility of metaphysics as knowledge doesn’t make Kant give up the construction on metaphysics. According to his statement he wants to clear the way and lay a solid foundation for a new scientific metaphysics actually.Kant considers that as the route to the introduction to scientific metaphysics the critical study of human rationality by "Critique of Pure Reason" has sketched out the general outline of the future of metaphysics. Metaphysics as priori knowledge has been established independent of experience. But he is not satisfied with this and work on the practice field and the moral base moreover to construct metaphysics on transcendent object according to rational principles .He starts from experiential moral knowledge, peels off experience factors, separate out the principles of moral metaphysics in order to conduct the basis on critique in depth of practical reason.
Moral metaphysics concernes with the foundation of purposeful activities of the will and attempts to produce a consistent representation about purposeful activities of the will .Its exertion is precisely transcendent.So the three transcendent ideas of theoretical reason free will, immortal soul and God have gained conclusive evidence in sense of morality through practical reason .Therefor metaphysics on the transcendent object can be built on moral base. The establishing process is achieved by the specialized critique of practical reason.Kant proposes that there can be only a critique of general practical reason and there can be no criticism of the so-called pure practical reason.Pure practical reason is the most pure part of general practical reason, and this is a self-evident truth. Morality is the most pure practical reason that not to be criticized.Therefore, critique of practical reason is just the use of pure practical reason to critically examine human’s specific performance in general practical reason as which a standard to measure a variety of practical behaviors. Considering human's transcendental freedom as the prerequisite,Kant distinguishes between rules and guidelines and puts forward the principle of pure practical reason namely the eternal moral law. As a priori universal law of pure reason , moral law is the cognitive reason of the fact that human is free in practice and human’s freedom is the reason that moral law exists. So, because of the fact that moral law exists freedom is not a simple transcendental freedom any more, but promoted to the level of transcendent freedom to be the inherent use in practice as transcendent freedom and thus turns into practical freedom. The practical factuality of freedom is not the factuality of knowledge, it does not provide any knowledge about the object, but on basis of the transcendent thing-in-itself affects the empirical phenomenal world realistically . In order to ensure the full realization of the moral law and attain the supreme good , to guarantee the practical factuality of freedom and thoroughly eliminate antinomy of practical reason , we need to rely on the precedence of practical reason and extract postulation of practical reason namely the immortality of the soul and the existence of God, thereby the two postulations are endowed with factuality in the practice sense and the transcendent cause. Kant criticizes the Stoic view of happiness concerned with virtue supreme and the Epicurus view of happiness concerned with supreme happiness, points out that the real supreme good is virtue consistent with happiness ,moreover the three postulation namely the immortality of the soul ,the existence of God and the free will constitute the condition for why the apriori synthetic judgement about virtue consistent with happiness is possible. Thus moral theology composed of the rules constituted by transcendent idea possesses the innate use in the practice sense. As a result, morality can provide with the foundation of religion and moral practice sets about transitting to religion field.
Kant found that although the theoretical system of moral metaphysics has been established, the problem about realization of freedom in experiential nature remains unsolved. Although the concept of nature and the concept of freedom can co-exist on the same subject , but the empirical natural world and the transcendent free world each has a different legislation ,so they isolate from each other and can not be achieved unity. The concept of freedom should make the purpose raised by moral law come true in the empirical phenomenal world, or else hunman will always be subject to the laws of nature and never be able to realize their own freedom and moral law,naturely the transcendent ontic world will never be established. Therefore, Kant sets about critical reseach on judgment to found its priori principle for compensating the rift between phenomenon and onta and the rift between nature and freedom, so reflective judgment becomes the agent as the transition from knowledge to morality and the bridge berween theoretical reason and practical reason. The bridge leads the transition from natural person to free person, so based on natural person’s personal special feeling we can activize the impressibility of moral emotion from Subject’s inner and apocalypse us the laws of the transcendent moral world . Reflective judgement is different from prescriptive judgement, the latter is an intermediate capacity connecting sensibility and intellectuality, a congnitive capacity using general for special occasions, while the reflective judgment proceeds from the sensible object to search from Subject for general principle and attitude but not general knowledge for sensible object. Reflective judgement devides into aesthetic judgement and teleological judgement . Aesthetic judgement harmonizes human’s imagination and intellectuality , returns to Subject’s inner from a specific external object with the prupose of the inner’s free harmonious activity among various cognitive capacity .Thus aesthetic object turns into a symbol of morality. Teleological judgment coordinates human's intellectuality and rationality, reflects on the nature to acquire a non-purpose purposiveness, that is, natural object has no purpose in itself and the law of nature is causal necessity, but the finite human intellectuality could not fully grasp the complicated natural causality, so the human reason use the reflective teleology compensate the deficiency of mechanical theory to explain the world.Aesthetic judgment is a cognitive activity not with the purpose of cognition which uses the cognitive ability but only associates with the sensibility. The aesthetic pleasure makes human aware of their own transcendent freedom. Teleological judgement is a non- cognitive activity used for cognition. It should belong to the scope of natural science but has no the meaning of theoretical knowledge and through the teleological pursuing layes the foundation for full realization of moral law. Through reflection teleological judgement coordinates two kinds of cognitive ability namely human intellectuality and rationality. It transits from the concept of organism's intrinsic teleological to the system of natural purpose , proceeds to inquiry the ultimate purpose of nature. Natural teleology is exactly moral teleology, thereout natural theology transits to moral theology. This is the end of Kant's metaphysical teleological construction
Through a comprehensive review of human reason and with the ultimate purpose of human possessing free valuable personality, Kant achieves the unity of freedom and cognition through the critique of aesthetic judgment, the unity of freedom and morality through the critique of teleological judgment accordingly through reflective judgement achieves the unity of nature and freedom , cognition and morality.The purposeless principle of purpose-specific presented by Kant implements the connection of cognition and practice, the perforation of experiential field and transcendent field. It make Kant can lay the foundation for reconstruct metaphysics at the same time denying
traditional metaphysics as knowledge.Metaphysics is not the knowledge in meaning of empirical science or experiential science which does not teach us knowledge but make us clear and wise. Schelling after metaphysics in order to purposiveness without purpose of art is characterized by visual theory, Hegel's to freedom and necessity speculative, characterized by unity of logical theory, in a way that all Kant The purpose of the construction of metaphysical ideas of continuity and development.From then on, Schelling’s metaphysic theory of artistic intuition characterized by the purposeless purposiveness and Hegel's speculative logic theory characterized by unity of freedom and necessity extend and develop in some ways Kant’s train of thought about the construction on metaphysical teleology.
Kant's philosophical thinking is imbued with deep concern for the fate of metaphysics. Aristotle created a precedent of category metaphysics in Western history.Since then traditional Western metaphysical question is always intertwined with the epistemological problem, and its mainstream emerged with the form of absolute knowledge. To the times of Kant, marked with Wolf’s subjects classification and focused on on tology ,metaphysics turned into a huge three-part system including rational psychology, rational cosmology and rational theology by means of logic.The metaphysics which Kant directly faces is such a mature form of metaphysics.
At the age of Kant, humanity have made great achievements in the natural sciences . In contrast, as a rational career metaphysics was plagued by kinds of problems and became a battlefield with incessant conflicts. Kant clearly pointed out that the real reason of such a fate of metaphysics is the rational transgression caused by the absence of inspection on human’s cognitive ability.In his opinion,based on the traditional logic argumentation we cann’t acquire the pure rational knowledge and truth at all. Thus Kant creats his own unique transcendental logic and attempts to liquidate the traditional metaphysics. In transcendental logic, through the examination of human's cognitive ability based on transcendental transformation of the traditional logic, he reveals the dialectical nature of speculative inference by traditional metaphysics as knowledge and presents the path to the completelu elimination of such a dialectical nature. The fundamental sign of such a path is the distinction between phenomenon and noumenon . Cognition is only limited within the phenomenal world which can not transcend into the noumenal world. The traditional metaphysicianes does not distinguish between phenomenon and noumenon, applies intellectual category to the noumenal world beyond the scope of the phenomenal world and attempts to seek the knowledge about mental entity, cosmic entity.They falled into the transcendental illusions and failed ultimately.
But the impossibility of metaphysics as knowledge doesn’t make Kant give up the construction on metaphysics. According to his statement he wants to clear the way and lay a solid foundation for a new scientific metaphysics actually.Kant considers that as the route to the introduction to scientific metaphysics the critical study of human rationality by "Critique of Pure Reason" has sketched out the general outline of the future of metaphysics. Metaphysics as priori knowledge has been established independent of experience. But he is not satisfied with this and work on the practice field and the moral base moreover to construct metaphysics on transcendent object according to rational principles .He starts from experiential moral knowledge, peels off experience factors, separate out the principles of moral metaphysics in order to conduct the basis on critique in depth of practical reason.
Moral metaphysics concernes with the foundation of purposeful activities of the will and attempts to produce a consistent representation about purposeful activities of the will .Its exertion is precisely transcendent.So the three transcendent ideas of theoretical reason free will, immortal soul and God have gained conclusive evidence in sense of morality through practical reason .Therefor metaphysics on the transcendent object can be built on moral base. The establishing process is achieved by the specialized critique of practical reason.Kant proposes that there can be only a critique of general practical reason and there can be no criticism of the so-called pure practical reason.Pure practical reason is the most pure part of general practical reason, and this is a self-evident truth. Morality is the most pure practical reason that not to be criticized.Therefore, critique of practical reason is just the use of pure practical reason to critically examine human’s specific performance in general practical reason as which a standard to measure a variety of practical behaviors. Considering human's transcendental freedom as the prerequisite,Kant distinguishes between rules and guidelines and puts forward the principle of pure practical reason namely the eternal moral law. As a priori universal law of pure reason , moral law is the cognitive reason of the fact that human is free in practice and human’s freedom is the reason that moral law exists. So, because of the fact that moral law exists freedom is not a simple transcendental freedom any more, but promoted to the level of transcendent freedom to be the inherent use in practice as transcendent freedom and thus turns into practical freedom. The practical factuality of freedom is not the factuality of knowledge, it does not provide any knowledge about the object, but on basis of the transcendent thing-in-itself affects the empirical phenomenal world realistically . In order to ensure the full realization of the moral law and attain the supreme good , to guarantee the practical factuality of freedom and thoroughly eliminate antinomy of practical reason , we need to rely on the precedence of practical reason and extract postulation of practical reason namely the immortality of the soul and the existence of God, thereby the two postulations are endowed with factuality in the practice sense and the transcendent cause. Kant criticizes the Stoic view of happiness concerned with virtue supreme and the Epicurus view of happiness concerned with supreme happiness, points out that the real supreme good is virtue consistent with happiness ,moreover the three postulation namely the immortality of the soul ,the existence of God and the free will constitute the condition for why the apriori synthetic judgement about virtue consistent with happiness is possible. Thus moral theology composed of the rules constituted by transcendent idea possesses the innate use in the practice sense. As a result, morality can provide with the foundation of religion and moral practice sets about transitting to religion field.
Kant found that although the theoretical system of moral metaphysics has been established, the problem about realization of freedom in experiential nature remains unsolved. Although the concept of nature and the concept of freedom can co-exist on the same subject , but the empirical natural world and the transcendent free world each has a different legislation ,so they isolate from each other and can not be achieved unity. The concept of freedom should make the purpose raised by moral law come true in the empirical phenomenal world, or else hunman will always be subject to the laws of nature and never be able to realize their own freedom and moral law,naturely the transcendent ontic world will never be established. Therefore, Kant sets about critical reseach on judgment to found its priori principle for compensating the rift between phenomenon and onta and the rift between nature and freedom, so reflective judgment becomes the agent as the transition from knowledge to morality and the bridge berween theoretical reason and practical reason. The bridge leads the transition from natural person to free person, so based on natural person’s personal special feeling we can activize the impressibility of moral emotion from Subject’s inner and apocalypse us the laws of the transcendent moral world . Reflective judgement is different from prescriptive judgement, the latter is an intermediate capacity connecting sensibility and intellectuality, a congnitive capacity using general for special occasions, while the reflective judgment proceeds from the sensible object to search from Subject for general principle and attitude but not general knowledge for sensible object. Reflective judgement devides into aesthetic judgement and teleological judgement . Aesthetic judgement harmonizes human’s imagination and intellectuality , returns to Subject’s inner from a specific external object with the prupose of the inner’s free harmonious activity among various cognitive capacity .Thus aesthetic object turns into a symbol of morality. Teleological judgment coordinates human's intellectuality and rationality, reflects on the nature to acquire a non-purpose purposiveness, that is, natural object has no purpose in itself and the law of nature is causal necessity, but the finite human intellectuality could not fully grasp the complicated natural causality, so the human reason use the reflective teleology compensate the deficiency of mechanical theory to explain the world.Aesthetic judgment is a cognitive activity not with the purpose of cognition which uses the cognitive ability but only associates with the sensibility. The aesthetic pleasure makes human aware of their own transcendent freedom. Teleological judgement is a non- cognitive activity used for cognition. It should belong to the scope of natural science but has no the meaning of theoretical knowledge and through the teleological pursuing layes the foundation for full realization of moral law. Through reflection teleological judgement coordinates two kinds of cognitive ability namely human intellectuality and rationality. It transits from the concept of organism's intrinsic teleological to the system of natural purpose , proceeds to inquiry the ultimate purpose of nature. Natural teleology is exactly moral teleology, thereout natural theology transits to moral theology. This is the end of Kant's metaphysical teleological construction
Through a comprehensive review of human reason and with the ultimate purpose of human possessing free valuable personality, Kant achieves the unity of freedom and cognition through the critique of aesthetic judgment, the unity of freedom and morality through the critique of teleological judgment accordingly through reflective judgement achieves the unity of nature and freedom , cognition and morality.The purposeless principle of purpose-specific presented by Kant implements the connection of cognition and practice, the perforation of experiential field and transcendent field. It make Kant can lay the foundation for reconstruct metaphysics at the same time denying
traditional metaphysics as knowledge.Metaphysics is not the knowledge in meaning of empirical science or experiential science which does not teach us knowledge but make us clear and wise. Schelling after metaphysics in order to purposiveness without purpose of art is characterized by visual theory, Hegel's to freedom and necessity speculative, characterized by unity of logical theory, in a way that all Kant The purpose of the construction of metaphysical ideas of continuity and development.From then on, Schelling’s metaphysic theory of artistic intuition characterized by the purposeless purposiveness and Hegel's speculative logic theory characterized by unity of freedom and necessity extend and develop in some ways Kant’s train of thought about the construction on metaphysical teleology.
引文
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16、张桂权康德关于科学形而上学的思想四川大学学报(哲学社会科学版)1991年第4期P46
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45、[德]康德实践理性批判邓晓芒译人民出版社2003年
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176、《康德著作全集》3中国人民大学出版社P531
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16、、邓晓芒康德宗教哲学与中西人格结构[J]湖北大学学报(哲学社会科学版)1998年第5期
17、、叶秀山康德《判断力批判》的主要思想及其历史意义[J]浙江学刊2003年第3期
18、叶秀山康德之“启蒙”观念及其批判哲学[J]中国社会科学2004年第5期
19、叶秀山康德之“先验逻辑”与知识论[J]广东社会科学2003年第4期
20、张桂权康德关于科学形而上学的思想[J]四川大学学报(哲学社会科学版)1991年第4期
21、邓安庆论康德对道德形而上学的创建[J]湖北大学学报(哲学社会科学版)1990年第2期
22、罗中枢论康德的形而上学观[J]四川大学学报(哲学社会科学版)1990年第3期
23、张迅康德与形而上学[J]外交学院学报1998年第3期
24、韩水法论康德批判的形而上学[J]哲学研究2003年第5期
25、荣虎只康德对传统形而上学问题的看法[J]新东方2007年第5期
26、张桂权康德对形而上学的拯救[J]四川师范大学学报(社会科学版)2007年第3期
27、钱广华康德对传统形而上学的批判[J]安徽大学学院(哲学社会科学版)1995年第5期
28、罗洪钊康德论认识和科学形而上学所以可能的条件[J]四川师范学院学报(哲学社会科学版)1995年第5期
29、邓安庆康德道德神学的启蒙意义[J]哲学研究2007年第7期
30、何良安黎雪源对康德的道德形而上学基础的追问及存在论意义上的超越[J]青海社会科学2003年第6期
31、李蜀人论康德道德的形而上学的建立[J]西南民族大学学报(人文社科版)2004年第4期
32、陈伟沈新艺康德道德形而上学的逻辑结构[J]求索2009年第9期
33、曾晓平关于康德道德形而上学的两个基本问题[J]湖北大学学报(哲学社会科学版)1998年第5期
34、张会永回到道德现象本身----康德道德形而上学的论证方法初探[J]伦理学研究2005年第3期
35、陈迎年追问形而上学----从康德到海德格尔[J]陕西师范大学学报(哲学社会科学版)2000年第3期
2、同上书第一版序P1
3、同上书第一版序P1
4、同上书P608
5、[德]黑格尔哲学史讲演录(第二卷)贺麟译商务印书馆1960年版P288
6、[德]康德纯粹理性批判邓晓芒译人民出版社2004年版P147
10、同上书P217-218
16、张桂权康德关于科学形而上学的思想四川大学学报(哲学社会科学版)1991年第4期P46
17、张桂权康德关于科学形而上学的思想四川大学学报(哲学社会科学版)1991年第4期P47
37、[德]康德道德形而上学原理苗力田译上海世纪出版集团2005年版P17
45、[德]康德实践理性批判邓晓芒译人民出版社2003年
82、[德]康德判断力批判邓晓芒译人民出版社2002年版P9
176、《康德著作全集》3中国人民大学出版社P531
1、[德]康德纯粹理性批判[M]人民出版社2004年版
2、[德]康德实践理性批判[M]人民出版社2003年版
3、[德]康德判断力批判[M]人民出版社2002年版
4、[德]康德道德形而上学原理[M]上海世纪出版集团2005年版
5、[德]康德实用人类学[M]重庆出版社1987年版
6、[德]康德自然科学的形而上学基础[M]上海人民出版社2003年版
7、[德]康德(Kant,I.)康德文集[M]改革出版社1997年版
8、[德]康德未来形而上学导论[M]商务印书馆1978年版
9、[德]康德康德书信百封[M]上海人民出版社1992年版
10、[德]H.赖欣巴哈科学哲学的兴起[M]商务印书馆1966年版
11、[美]罗杰·斯克拉顿康德[M]中国社会科学出版社1989年版
12、[日]安倍能成康德实践哲学[M]福建人民出版社1984年版
13、谢遐龄砍去自然神圣的大刀——康德的《纯粹理性批判》[M]云南人民出版社1989年版
14、张世英杨寿堪李运生康德的《纯粹理性批判》[M]北京大学出版社1987年版
15、杨祖陶邓晓芒编译康德三大批判精粹[M]人民出版社2001年版
16、[德]黑格尔哲学史讲演录(第一卷)[M]商务印书馆1959年版
17、[德]黑格尔哲学史讲演录(第二卷)[M]商务印书馆1960年版
18、[德]黑格尔哲学史讲演录(第四卷)[M]商务印书馆1978年版
18、[古希腊]柏拉图理想国[M]商务印书馆1996年版
20、[英]柯林武德形而上学论[M]北京大学出版社2007年版
21、[意]鲁伊古·博格里奥罗形而上学[M]黑龙江人民出版社2005年版
22、苗力田古希腊哲学史[M]中国人民大学出版社1989年版
23、[日]桑木严翼康德与现代哲学[M]台湾商务印书馆印行
24、[古希腊]亚里士多德形而上学[M]中国人民大学出版社2003年版
25、[古希腊]亚里士多德工具论[M]广东人民出版社1984年版
26、[英]休谟道德原则研究[M]商务印书馆2004年版
27、[英]休谟人类理解研究[M]商务印书馆1960年版
28、[英]休谟人性论[M]商务印书馆1997年版
29、[英]贝克莱人类知识原理[M]商务印书馆1973年版
30、[荷兰]斯宾诺莎伦理学[M]商务印书馆1983年2版
31、[德]恩斯特·卡西尔人论[M]上海译文出版社2004年版
32、[美]赫伯特·马尔库塞单向度的人:发达工业社会意识形态研究[M]上海译文出版2006年版
33、[美]保罗·盖耶康德[M]三联书店2006年版
34、[英]培根新工具[M]商务印书馆1984年版
35、《西方哲学原著选读》[M]商务印书馆1981年版
36、[荷]斯宾诺莎伦理学[M]商务印书馆1983年版
37、[德]莱布尼茨人类理智新论[M]商务印书馆1982年版
38、[法]笛卡尔第一哲学沉思集[M]商务印书馆1986年版
39、郑家栋编道德理相主义的重建:牟宗三新儒学论著辑要[M]中国广播电视出版社1992年版
40、牟宗三现象与物自身[M]台湾学生书局印行
41、[奥]布鲁斯·昂形而上学[M]中国人民大学出版2006年版
42、[英]霍布斯利维坦[M]商务图书馆1996版
43、[法]高宣扬德国哲学通史(第一卷)[M]同济大学出版社2002年版
44、、张东荪科学与哲学[M]商务印书馆1999年版
45、王天成直觉与逻辑[M]长春出版社2000年版
46、王天成创造思维理论[M]吉林教育出版社1989年版
47、陈家琪哲学的基本假设与理想国[M]中国人民大学出版社2007年版
48、姚大志现代之后:20世纪晚期西方哲学[M]东方出版社2000年版
49、陆杰荣形而上学与境界[M] 2006年版
50、杨祖陶邓晓芒康德《纯粹理性批判》指要[M]湖南教育出版社1996年版
51、杨祖陶康德黑格尔哲学研究[M]武汉出版社2002年版
52、俞宣孟本体论研究[M]上海人民出版社1999年版
53、全增嘏西方哲学史(下卷)[M]上海人民出版社1985年版
54、宋继杰主编《BEING与西方哲学传统》(上、下卷)[M]河北大学出版社2002年版
55、邓晓芒《康德哲学讲演录》[M]广西师范大学出版社2006年版
56、王兵康德前批判时期哲学研究[M]人民出版社2006年版
1、王天成从外在形而上学到内在形而上学[J]新华文摘1999年第9期
2、王天成知识形态的形而上学及其可能性[J]长白学刊1999年第4期
3、王天成形而上学的审美意蕴[J]学习与探索2004年第4期
4、王天成从传统范畴论到先验范畴论----康德的先验逻辑对传统5、形而上学范畴论的批判改造[J]社会科学战线2004年第2期
6、王天成康德先验逻辑的基本问题[J]吉林师范大学学报(人文社会科学版)2004年第1期
7、王天成先验逻辑与直观[J]长春市委党校学报2000年第8期
8、王天成先验哲学的基本原则[J]中共长春市委党校学报2006年第5期
9、王天成先验哲学视野中的世界及其客观性[J]吉林大学社会科学学报2003年第7期
10、王天成至善、生命与自由----西方道德哲学中超道德价值的演变[J]天津社会科学2001年第4期
11、王天成哲学理性的范型转换----从认知理性到后认知理性[J]社会科学战线2001年第1期
12、邓晓芒康德道德哲学的三个层次----《道德形而上学基础》述评[J]云南大学学报(社会科学版)第三卷第四期
13、、邓晓芒康德道德哲学详解[J]西安交通大学学报(社会科学版)2005年第25卷第2期
14、、邓晓芒康德的“先验”与“超验”之辨[J]同济大学学院(社会科学版)2005年第16卷第5期
15、、邓晓芒康德自由概念的三个层次[J]复旦学报(社会科学版)2004年第2期
16、、邓晓芒康德宗教哲学与中西人格结构[J]湖北大学学报(哲学社会科学版)1998年第5期
17、、叶秀山康德《判断力批判》的主要思想及其历史意义[J]浙江学刊2003年第3期
18、叶秀山康德之“启蒙”观念及其批判哲学[J]中国社会科学2004年第5期
19、叶秀山康德之“先验逻辑”与知识论[J]广东社会科学2003年第4期
20、张桂权康德关于科学形而上学的思想[J]四川大学学报(哲学社会科学版)1991年第4期
21、邓安庆论康德对道德形而上学的创建[J]湖北大学学报(哲学社会科学版)1990年第2期
22、罗中枢论康德的形而上学观[J]四川大学学报(哲学社会科学版)1990年第3期
23、张迅康德与形而上学[J]外交学院学报1998年第3期
24、韩水法论康德批判的形而上学[J]哲学研究2003年第5期
25、荣虎只康德对传统形而上学问题的看法[J]新东方2007年第5期
26、张桂权康德对形而上学的拯救[J]四川师范大学学报(社会科学版)2007年第3期
27、钱广华康德对传统形而上学的批判[J]安徽大学学院(哲学社会科学版)1995年第5期
28、罗洪钊康德论认识和科学形而上学所以可能的条件[J]四川师范学院学报(哲学社会科学版)1995年第5期
29、邓安庆康德道德神学的启蒙意义[J]哲学研究2007年第7期
30、何良安黎雪源对康德的道德形而上学基础的追问及存在论意义上的超越[J]青海社会科学2003年第6期
31、李蜀人论康德道德的形而上学的建立[J]西南民族大学学报(人文社科版)2004年第4期
32、陈伟沈新艺康德道德形而上学的逻辑结构[J]求索2009年第9期
33、曾晓平关于康德道德形而上学的两个基本问题[J]湖北大学学报(哲学社会科学版)1998年第5期
34、张会永回到道德现象本身----康德道德形而上学的论证方法初探[J]伦理学研究2005年第3期
35、陈迎年追问形而上学----从康德到海德格尔[J]陕西师范大学学报(哲学社会科学版)2000年第3期