安瑟伦的发现
Anselm's Discovery
查尔斯·哈茨霍恩 / Charles Hartshorne
简介 Summary
美国过程哲学家哈茨霍恩对安瑟伦本体论论证的现代重构。哈茨霍恩认为安瑟伦的真正"发现"不在于传统理解的本体论论证，而在于模态本体论论证——上帝的存在是必然的，不存在是不可能的。通过模态逻辑的分析，哈茨霍恩试图证明安瑟伦论证的有效性，为上帝存在的先验证明提供了新的哲学基础，引发了二十世纪下半叶本体论论证的复兴。
American process philosopher Hartshorne's modern reconstruction of Anselm's ontological argument. Hartshorne argues that Anselm's true "discovery" lies not in the traditionally understood ontological argument, but in the modal ontological argument—God's existence is necessary, non-existence impossible. Through modal logic analysis, Hartshorne attempts to prove the validity of Anselm's argument, providing new philosophical foundations for the a priori proof of God's existence and sparking a revival of the ontological argument in the latter half of the twentieth century.
📑 章节 Chapters
Ch.1: Historical Misunderstandings of Anselm's Argument
哈茨霍恩指出传统对安瑟伦本体论论证的理解存在根本误解。从阿奎那到康德，哲学家们批评的往往不是安瑟伦的真实论证，而是一个简化版本。哈茨霍恩重新审视《独白录》和《回应》的原始文本，揭示安瑟伦真正的哲学洞察。
Hartshorne points out fundamental misunderstandings of Anselm's ontological argument throughout history. From Aquinas to Kant, philosophers often criticized not Anselm's actual argument but a simplified version. Hartshorne re-examines the original texts of the Monologion and Proslogion, revealing Anselm's true philosophical insight.
“For centuries, philosophers have been attacking a straw man rather than engaging with Anselm's actual reasoning. 几个世纪以来，哲学家们一直在攻击稻草人，而不是与安瑟伦的实际推理交锋。”
“Anselm's discovery was far more subtle and profound than his critics have recognized. 安瑟伦的发现比他的批评者所认识到的更加微妙和深刻。”
Ch.2: The Logic of Perfect Being
分析安瑟伦"比这更伟大的不能被思考"这一概念的哲学含义。哈茨霍恩论证这个概念不是简单的定义，而是对完美存在本质的深刻洞察。真正的完美必须包含存在，因为存在是所有其他完美的前提条件。
Analyzes the philosophical implications of Anselm's concept 'that than which nothing greater can be conceived.' Hartshorne argues this concept is not a simple definition but a profound insight into perfect being's essence. True perfection must include existence, as existence is the prerequisite for all other perfections.
“Perfection is not a matter of having the right qualities, but of having them in the right mode—necessarily rather than contingently. 完美不是拥有正确品质的问题，而是以正确的方式——必然而不是偶然地——拥有它们。”
“A being that exists necessarily is indeed greater than one that exists only contingently. 一个必然存在的存在者确实比仅仅偶然存在的存在者更伟大。”
Ch.3: The Application of Modal Logic
哈茨霍恩运用现代模态逻辑来重构安瑟伦论证。他区分了不同类型的必然性和可能性，论证上帝的存在属于逻辑必然性而非仅仅是事实必然性。这种分析为本体论论证提供了更严谨的逻辑基础。
Hartshorne employs modern modal logic to reconstruct Anselm's argument. He distinguishes different types of necessity and possibility, arguing that God's existence belongs to logical necessity rather than mere factual necessity. This analysis provides more rigorous logical foundations for the ontological argument.
“Modal logic reveals that existence is not a property that can be added to or subtracted from a perfect being. 模态逻辑揭示了存在不是可以从完美存在者身上添加或减去的属性。”
“If God's existence is possible, then it is necessary; if it is impossible, then the concept is incoherent. 如果上帝的存在是可能的，那么它就是必然的；如果它是不可能的，那么这个概念就是不连贯的。”
Ch.4: Refuting Kant's Criticism
详细回应康德对本体论论证的著名批评。哈茨霍恩论证康德的"存在不是谓词"这一观点误解了安瑟伦论证的本质。在谈论完美存在时，我们不是在给概念添加存在属性，而是在分析完美性概念本身的逻辑含义。
Thoroughly responds to Kant's famous criticism of the ontological argument. Hartshorne argues that Kant's view that 'existence is not a predicate' misunderstands Anselm's argument's essence. When discussing perfect being, we are not adding existence as a property to a concept, but analyzing the logical implications of the concept of perfection itself.
“Kant's criticism assumes that existence is an ordinary property, but Anselm is dealing with necessary existence, which is quite different. 康德的批评假设存在是一个普通属性，但安瑟伦处理的是必然存在，这是完全不同的。”
“The question is not whether we can prove that God exists, but whether we can understand what God's existence means. 问题不是我们能否证明上帝存在，而是我们能否理解上帝的存在意味着什么。”
Ch.5: The Process Theology Perspective
从过程哲学的角度重新解读安瑟伦论证。哈茨霍恩论证传统神学的静态上帝概念需要修正。真正完美的上帝是动态的、关系性的，能够在不改变本质的前提下发展和成长，这种理解使本体论论证更加合理。
Reinterprets Anselm's argument from process philosophy perspective. Hartshorne argues that traditional theology's static God concept needs revision. The truly perfect God is dynamic and relational, able to develop and grow without changing essence, making the ontological argument more reasonable.
“A perfect God must be capable of genuine relationship and therefore of genuine change in some respects. 完美的上帝必须能够建立真正的关系，因此在某些方面能够真正改变。”
“Perfection includes the capacity for endless enrichment of experience. 完美包含了体验无尽丰富的能力。”
Ch.6: Modern Reconstruction and Application
哈茨霍恩提供了本体论论证的现代重建版本，运用集合论和可能世界语义学等现代逻辑工具。他论证重建后的论证既保持了安瑟伦原有洞察的精神，又具备了现代哲学要求的严谨性。
Hartshorne provides a modern reconstruction of the ontological argument, employing modern logical tools like set theory and possible world semantics. He argues the reconstructed argument maintains the spirit of Anselm's original insight while meeting modern philosophy's rigor requirements.
“The ontological argument, properly understood, is not an attempt to conjure God into existence by definition. 本体论论证，如果得到正确理解，不是试图通过定义把上帝变出来。”
“It is rather an analysis of what it means to conceive of an unsurpassable being. 它宁可说是对设想一个不可超越存在者意味着什么的分析。”
Ch.7: Contributions to Philosophical Theology
评估重建后的本体论论证对哲学神学的贡献。虽然论证可能无法"证明"上帝存在给每个理性存在者，但它确实揭示了有神论信念的逻辑结构和合理性。这对自然神学和哲学神学都具有重要意义。
Evaluates the reconstructed ontological argument's contributions to philosophical theology. While the argument may not 'prove' God's existence to every rational being, it does reveal the logical structure and rationality of theistic belief. This has important significance for both natural theology and philosophical theology.
“The ontological argument shows that theism is not an arbitrary belief but has deep logical roots. 本体论论证表明有神论不是任意的信念，而是有深刻的逻辑根源。”
“Anselm's discovery remains relevant for contemporary discussions of divine existence and nature. 安瑟伦的发现对当代关于神圣存在和本质的讨论仍然具有相关性。”