摘要
面对近代机械论的冲击,莱布尼茨试图和解机械论和目的论,用这两种方式来解释自然。从这两种解释方式出发,他把自然界划分为形体和灵魂、现象和实在这样两个王国,并用前定和谐来解释它们的关系。康德立足于主体主义,批判并超越了莱布尼茨。他在消极意义上划分开了现象和本体,仅把目的论用来解释现象界的有机物,宇宙也只是先验和谐的。康德之后的德国古典哲学致力于重构被康德分裂开来的世界的统一。而莱布尼茨自然哲学在今天仍有可供我们吸取的价值。
In the face of modern mechanism, Leibniz tries to reconcile mechanism with teleology, and explain nature with the two ways of explanation. He divides nature into two kingdoms, namely kingdom of bodies and kingdom of souls, and he also explains the relation of them with pre-established harmony. Kant transcends Leibniz by taking subjectivism as the stand point. He divides world into two fields, namely the field of phenomena and the field of noumenon. Teleology is only used by him to explain organism and the harmony of cosmos is only transcendental. After Kant the German classical philosophy tries to reconstruct the unity of world, but Leibniz’s natural philosophy is still valued today
出处
《东南大学学报（哲学社会科学版）》
2005年第3期22-26,共5页
Journal of Southeast University(Philosophy and Social Science)
基金
东南大学科学基金资助项目(XJ031345)
