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Kai-man Kwan 

ABSTRACT

Kierkegaard is called the father of existentialism, & existentialism tends to emphasize the irrational side of man. Kierkegaard talks about truth as subjectivity and faith as intense embracing of objective uncertainty. For many people, he is obviously a foe of natural theology. However, this paper will argue that Kierkegaard’s work as a whole, regardless of his original intention, is not in fact inimical to the project of natural theology, especially for a Chinese mind, which has a more holistic understanding of reason and experience. We are also open to the possibility that “subjective” experiences from our heart, e.g., moral experiences, can reveal the nature of the universe. 

I first argue for a less extreme interpretation of Kierkegaard, & then show that the Chinese Traditions are in fact congenial to the idea of the subjective way to truth. I further defend this approach by arguing that human experiences should also be treated as evidential data. Then I outline the Anthropological Argument for God, using human experiences as evidence. I conclude that both Kierkegaard & the Chinese traditions converge on the legitimacy of the subjective way to truth, & it is not just compatible with natural theology, but can also contribute to the cumulative case for God.

撮要

祈克果被稱為存在主義之父，而存在主義比較重視人非理性一面。祈克果提倡「主體性是真理」和「信心就是熱情地擁抱客觀的不確定性」等理念，因此，很多人都認為他是自然神學的敵人。然而，本文會論證祈克果的整體作品（無論他原來的意圖為何），其實並非與自然神學水火不容。特別對中國傳統而言，我們對理性和經驗都有更整全的理解，我們也對主體經驗（如道德經驗）能揭示實在真相的可能性，持開放的態度。 

我首先會提出對祈克果一個較溫和的詮釋，然後指出中國傳統與尋找真理的主體進路是吻合的。我論證人類的主體經驗也應該視作證據，接着在這些經驗的基礎之上，勾劃支持上帝的人類學論證。我的結論是，祈克果與中國傳統不謀 而合，都維護尋找真理的主體進路的合法性。這種進路不單沒有與自然神學矛盾，更能對支持上帝的累積論證作出貢獻。

原載於《建道學刊》53期（2020年1月），頁 41-82。