别尔嘉耶夫:原罪的别样阐述

Berdyaev: An Individual Elaboration of Original Sin

别尔嘉耶夫认为,原罪不是人不顺从上帝,而是对自由的放弃。别氏的自由是形而上学意义上的原初自由,而非心理学意义上的意志自由;它存在于一切存在之先,非上帝所能控制。导致人放弃自由的原因在于客体化认识方式。客体化所以发生,在认识论上,乃在人将自己的思想结果当成了思想对象,像以现象遮蔽物自体那样,把自己的思想错觉当成了实在。这与传统神学所谓罪即人以自己取代上帝的"骄傲"若合符节。别氏指出,对自由的放弃也就是堕落,是从本体世界转向现象世界,即投身外部世界,追逐物质利益、追逐对自然和他人的宰制权利以及能给人魔法般地带来力量或权利的各种知识,陷入自然、社会、道德的等各种所谓规律、必然性的奴役,此与传统神学关于罪的阐述同样若合符节。对原罪的哲学化诠释堪为别氏对基督教原罪思想的最大贡献之一。

Berdyaev believed that original sin doesn＇t mean obeying God but abandoning freedom. His free- dom referred to the original freedom in an ontological sense but not a volitional freedom in a psychological sense. This kind of freedom existed prior to all existence and beyond God＇ s control. What caused abandoning freedom was objectified cognitive form. Objectification occurred because men ontologically mistook the result of their thinking for the object of their thinking, that is, took their mental illusion as the reality. This happens to coincide with the theo- logical understanding that men take the place of God out of their pride. Berdyaev pointed out that abandoning free- dom meant corruption. In other words, they turned their concern to the world of phenomena, that is, the outer world, and sought physical interests, control of nature and other people, and varieties of knowledge which can mag- ically bring about strength and power. Thus they were caught in enslavement of natural, social and moral laws and necessities, which happens again to agree with theological elaboration of sins. Berdyaev＇ s philosophic interpretation of original sin can be regarded as his greatest contribution to Christian theory of original sin.