超越與自我超越：從後現代哲學到儒耶對話

Transcendence and Self-Transcendence: From Post-Modern Philosophy to Christian-Confucian Dialogue

LAI Pan Chiu

　　This study aims to address the issue concerning whether and how philosophy as a discipline is to be related to theological studies by exploring the relevance of post-modern philosophy to Christian-Confucian dialogue. It takes Merold Westphal’s discussion concerning transcendence and self-transcendence as the starting point and highlights his interpretation of transcendence in terms of otherness or alterity in post-modern philosophy. It then argues that Westphal’s concepts of ontological and epistemological transcendence, covering the positions of Martin Heidegger, Baruch Spinoza, G. W. F. Hegel, Pseudo-Dionysius, Thomas Aquinas, and Karl Barth, can enhance the mutual understanding between Christianity and Confucianism, particularly their respective positions on divine transcendence, including the Confucian concept of unity between Heaven and humanity. These concepts can clarify the misunderstandings that “transcendence” and “immanence” are contradictory and that the Christian God is “externally transcendent” without “immanence.”

　　Regarding self-transcendence, Westphal employs the concepts of ethical and religious transcendence to discuss Emmanuel Levinas and Søren Kierkegaard, focusing on their understandings of ethical responsibility, human finitude, existential anxiety, and sinfulness. From the perspective of Christian-Confucian dialogue, self-transcendence, no matter whether it is called ethical or religious transcendence, should cover some other topics such as self-transformation, theosis, and unity between Heaven and humanity. Some of these topics can be found in the writings of Aquinas, Barth, and Pseudo-Dionysius. The relevance of Pseudo-Dionysius, including his/her understanding of self-transcendence in terms of eros, ecstasy, etc., to post-modern philosophy, was explored by various scholars, including particularly Christos Yannaras. This study further clarifies that Pseudo-Dionysius’s approach to divine transcendence in terms of otherness and to self-transcendence in terms of unity between divinity and humanity was based on his/her Christology, especially the two-nature Christology of Chalcedon formula, which endeavored to balance the distinction or otherness as well as the unity between the divine and human natures. In contrast, Westphal’s interpretation of self-transcendence is rather limited and may reflect the one-sidedness of the post-modern emphasis on otherness or alterity.

　　This limitation of post-modern philosophy should encourage rather than discourage the Christian theological dialogue with many other academic disciplines, which can also enrich its dialogue with Confucianism as well as its discussion concerning transcendence or self-transcendence. Furthermore, Christian theological participation in inter-disciplinary research or dialogue with other religions needs not to neglect its own distinctive Christological perspective, which may enrich rather than obstruct the dialogue.