Chapter One
第一章
The Development, Transformation, and Christianization of Traditional Metaphysics
传统形而上学的发展、变革和基督教化
§5. Considerations for the confrontation with Hegel
§5.与黑格尔对峙的考量
The historical path into the essence of philosophy—there is no other, for the very reason that philosophy itself is the fundamental happening of the history of our Dasein. To be sure, the historical path is complex, but always because of an essential necessity in its outset, development, and goal. The goal is to overcome the accidental character of a particular preference and valuation; to overcome particular standpoints, whether genuine or ungenuine, in accordance with their provenance and the course of their development—to expose oneself to the driving need as a whole and detect the course of the history of spirit.
通往哲学本质的历史道路别无他途，原因就在于哲学本身就是我们的 "本体 "历史的根本事件。诚然，历史之路是复杂的，但总是因为其开端、发展和目标的本质必然性。其目标是克服特定偏好和评价的偶然性；克服特定的立场，不管是真正的还是不真正的，根据其出处和发展过程，将自己暴露于整体的驱动需求，并发现精神历史的进程。
Hegel—in confrontation with him, we are to attain the overarching mood and fundamental attitude of our historical moment in the whole history of our Western Dasein and of the mission of our people in this history.
在与黑格尔的交锋中，我们将获得我们的历史时刻在我们西方 Dasein 的整个历史中以及我们民族在这一历史中的使命中的总体情绪和基本态度。
Who is Hegel? Hegel is one of the main figures who formed the “German movement” through which, between 1770 and 1820, a new German spiritual world was formed in great, creative thought and poetry.
黑格尔是谁？黑格尔是形成 "德意志运动 "的主要人物之一，1770 年至 1820 年间，通过这场运动，一个新的德国精神世界在伟大的创造性思想和诗歌中形成。
Hegel was born in Stuttgart in 1770 and attended the University of Tübingen, where he studied philosophy and theology from 1788 to 1793. There he developed a friendship with his fellow students and countrymen, Schelling and Hölderlin. Upon finishing his studies he went to Berne until 1796 as a private tutor, and occupied himself there with theological questions (the introduction of Kant’s moral philosophy into positive Christianity and nationality). After this rather unexciting period he went to Frankfurt as a private tutor. There he met Hölderlin again, who at the time was experiencing the years of his most intimate fate. We know that the Hölderlin of that time had an essential influence on Hegel’s further spiritual formation. It was the first real orientation to the ancient world, free of theological influence. At this time Hegel first confronts Aristotle and Plato, and this marks a decisive turn in the development of his thought into a great philosophy. With this preparation, Hegel is armed for his teaching position at Jena in 1801, where he delivers lectures on logic and metaphysics. At that time Schelling was al-ready a celebrated teacher there (System of Transcendental Idealism).1 On the evening of the battle of Jena and Auerstädt, he completes the Phenomenology of Spirit.2 (Consciousness, self-consciousness, reason, ethical life, art, religion, absolute knowledge.) Hegel then moves to Bamberg, where he works as an editor. From 1808 to 1816 he directs a Gymnasium in Nuremberg; at this time he writes his Science of Logic.3 In 1816, at age forty-six, he becomes professor of philosophy at Heidelberg, where he composes the Encyclopedia.4 In 1818 Hegel goes to Berlin, where he develops a rich and influential career as lecturer up to his death in 1831.
黑格尔 1770 年出生于斯图加特，1788 年至 1793 年就读于图宾根大学，学习哲学和神学。在那里，他与同窗好友谢林和荷尔德林建立了友谊。完成学业后，他前往伯尔尼担任私人教师，直到 1796 年，在那里他主要研究神学问题（将康德的道德哲学引入积极的基督教和国籍问题）。在这段平淡无奇的时期之后，他去了法兰克福担任私人教师。在那里，他再次遇到了荷尔德林，当时荷尔德林正经历着与他最亲密的缘分。我们知道，当时的荷尔德林对黑格尔进一步的精神塑造产生了至关重要的影响。这是黑格尔第一次摆脱神学影响，真正面向古代世界。此时，黑格尔第一次面对亚里士多德和柏拉图，这标志着他的思想向伟大哲学发展的决定性转折。有了这些准备，黑格尔于 1801 年在耶拿任教，并在那里发表了关于逻辑学和形而上学的演讲。当时谢林已是那里的著名教师（《超验唯心主义体系》）1。在耶拿与奥尔斯泰德之战的当晚，他完成了《精神现象学》2 （意识、自我意识、理性、伦理生活、艺术、宗教、绝对知识）。黑格尔随后搬到班贝格，在那里担任编辑。1808 年至 1816 年，他在纽伦堡指导一所体育馆；在此期间，他撰写了《逻辑学》3。1816 年，46 岁的黑格尔成为海德堡的哲学教授，并在那里编写了《百科全书》4。1818 年，黑格尔前往柏林，并在那里发展了丰富而有影响力的讲师生涯，直至 1831 年去世。
When Hegel left Heidelberg, he noted in a text on the occasion of his departure5 that he was not going to Berlin for philosophical purposes, but for political ones; his political philosophy was already complete. He said that he hoped to have a political effect, that he had no taste for mere instruction. His philosophy attained a most remarkable influence on the attitude of the state.
当黑格尔离开海德堡时，他在离别之际的一篇文章5 中指出，他去柏林不是为了哲学目的，而是为了政治目的；他的政治哲学已经完成了。他说，他希望产生政治影响，他不喜欢单纯的教导。他的哲学对国家的态度产生了极为显著的影响。
Hegel displays the specific nature and hereditary character of the Swabians. He pursues his whole path in a headstrong way from his youth onwards; his Swabian brooding gets to the bottom of things; he has the passion of the optimistic improver of the world. A tremendous knowledge, together with a rare force of conceptual penetration and precision, of rich imagery, and of linguistic formation give his work a form that we cannot find elsewhere in our German philosophy.
黑格尔展现了斯瓦比亚人的特殊天性和遗传特征。他从青年时代起就以一种刚毅的方式追求自己的人生道路；他的施瓦本式的沉思能够探究事物的本质；他具有改良世界的乐观主义者的激情。渊博的知识、罕见的概念穿透力和精确性、丰富的想象力和语言的形成力，赋予了他的作品一种我们在德国哲学中无法找到的形式。
As we said, we are not attempting a general presentation of the Hegelian system, say, by running through a general summary of the con-tents of his works and lectures. That would be nothing but a useless external observation. Instead, the point is to grasp the inner movement of the questioning, the outset and goal and the form of its coalescence into philosophical truth.
正如我们所说，我们并不是要对黑格尔体系进行一般性的介绍，比如说，对他的著作和演讲的内容进行一般性的总结。那只是一种无用的外部观察。相反，我们要做的是把握提问的内在运动，把握提问的出发点、目标及其凝聚为哲学真理的形式。
In turn, this fundamental trend of questioning must be found above all where Hegel’s philosophy—and that means at the same time the tradition before him and up to him—sought the core of philosophical labor. That is the philosophical discipline that bears the ancient name “metaphysics.”
反过来，这种基本的质疑趋势首先必须在黑格尔哲学--这同时也意味着在他之前和之后的传统--寻求哲学劳动核心的地方找到。这就是被冠以 "形而上学 "这一古老名称的哲学学科。
§6. The concept of metaphysics and its transformation up
§6.形而上学的概念及其向上的转化
to the time of classical modern metaphysics
到古典现代形而上学时期
The origin of the concept of metaphysics as a bibliographical title for particular Aristotelian writings (µετὰ τὰ φυσικά)
形而上学概念作为亚里士多德特定著作书名的起源 (µετὰ τὰ φυσικά)
First we must get clear about this word “metaphysics” and the concept of it. True, in general it is familiar; at least, one can read in every standard textbook on the history of philosophy how the expression “meta-physics” arose. But for most people this is an irrelevant curiosity, whereas in truth the history of this word illuminates decisive segments of the history of the Western spirit.
首先，我们必须弄清楚 "形而上学 "这个词及其概念。的确，一般来说，人们对这个词并不陌生；至少，在每一本哲学史标准教科书中，我们都能读到 "形而上学 "这个词是如何产生的。但对大多数人来说，这只是一种无关紧要的好奇，而实际上，这个词的历史照亮了西方精神史的决定性部分。
It is put together from two Greek words: the preposition µετά and φύσις (φυσικός, φυσικά, the nominalization of φυσικός, τὰ φυσικά). µετά means with, amid (µέσος, between), after the one, before the other; µετὰ τά means post, spatially or temporally succeeding some-thing else. Succeeding what? τὰ φυσικά: φύσις, nature, generally the present-at-hand beings that hold sway as such, that which arises and disappears without human interference. Fundamental character of motion; inanimate bodies, stars, heavens, and in addition living things, coming to be and passing away, the motion of animals—they are all φυσικά. So “physics” designates ἐπιστήµη φυσική, in a sense that is broader and more fundamental than the sense of “physics” today. φύσις: what makes itself on the basis of itself; θέσις: human positing and construction.
它是由两个希腊字组合而成：介词 µετά 和 φύσις （φυσικός φυσικά，φυσικός 的名词化，τὰ φυσικά）。µετά 的意思是与，在（µέσος，之间），在一个人之后，在另一个人之前；µετὰ τά的意思是后，在空间或时间上接替其他事物。继承什么？ τὰ φυσικά：φύσις，自然，通常是指作为自然而存在的、不受人类干扰而产生和消失的存在物。运动的基本特征；无生命的物体、星体、天体，以及生命体、生灭、动物的运动--它们都是φυσικά。因此，"物理学 "指的是ἐπιστήµη φυσική，其含义比今天的 "物理学 "更广泛、更基本。 φύσις：在自身基础上创造自身的东西；θέσις：人类的假设和建构。
So it was, at the outset of the fourth century BC, when Greek philosophy passed its peak, at the time of Aristotle. His treatises and lectures were lost until the first century BC. When they were rediscovered and began to be put into order, those on τὰ φυσικά stood out among others and were easy to distinguish from them. But at the same time there were treatises that, although they seemed akin to those on τὰ φυσικά, did not coincide with them, and in fact differed from them according to remarks by Aristotle himself. Given this predicament—where to put them?—they were simply appended to the writings on physics.
公元前四世纪初，希腊哲学达到顶峰，亚里士多德的时代也是如此。他的论文和演讲直到公元前一世纪才失传。当它们被重新发现并开始整理时，那些关于τὰ φυσικά 的论文在众多论文中脱颖而出，很容易与其他论文区分开来。但同时也有一些论文，虽然看起来与关于τὰ φυσικά 的论文相似，但却不尽相同，而且根据亚里士多德本人的评论，它们实际上也有所不同。鉴于这种预设--把它们放在哪里呢？--它们只是附在物理学著作之后。
In the meantime, another age had begun. The greatness and range, the uniqueness of creative questioning and conceptual formation had faded away, giving way to the business of the schools—still the words and concepts, but not the stimulating force of the thing itself anymore. So one found writings available, and tried to get one’s bearings.
与此同时，另一个时代开始了。创造性提问和概念形成的伟大性、广泛性和独特性已逐渐消失，让位于学校的业务--仍然是文字和概念，但不再有事物本身的刺激力量。于是，人们找到了可用的著作，并试图找到自己的方向。
The writings that one really did not know what to do with at all were therefore placed behind and after τὰ φυσικά in the series of texts, µετὰ τὰ φυσικά. So µετὰ τὰ φυσικά is a stopgap title. Later, in the Christian age—we do not know exactly when and by whom, perhaps Boethius—this compound Greek stopgap bibliographical concept was brought together in Latin into one word and one name: metaphysica, or more fully, scientia metaphysica.
因此，那些人们根本不知道该如何处理的著作被放在系列文本τὰ φυσικά 之后，即 µετὰ τὰ φυσικά 之后。因此，µετὰ τὰ φυσικά 是一个临时称谓。后来，到了基督教时代--我们不知道确切的时间和作者是谁，也许是波爱修--这个复合的希腊文权宜书目概念在拉丁文中被整合成一个词和一个名称：metaphysica，或者更完整地说，scientia metaphysica。
From the bibliographical title to the substantive concept. The Christian transformation of the concept of metaphysics:
从书目标题到实质概念。形而上学概念的基督教变革：
knowledge of the supersensible (trans physicam)
超物理知识
But this unification of the word corresponds at the same time to a change in its meaning. The change in meaning did not take place without a certain consideration of the content of the treatises that had been brought together earlier under the bibliographical title. It became clear that these treatises occupied themselves with what goes beyond the do-main of nature in the broad sense: non-nature. But now, for the Chris-tian way of thinking, the things of nature, the natural things, are fundamentally the creaturely things—that is, those created by God. What lies beyond nature is the divine, God. This being is not only out-side the limits of nature, but also higher in essence and rank and thus beyond it, trans. The consideration of the content already shows a specifically Christian interpretation.
但该词的统一同时也意味着其含义的改变。含义的改变离不开对之前汇集在书目标题下的论文内容的一定思考。很显然，这些论文所探讨的是广义上的自然之外的东西：非自然。但现在，对于基督徒的思维方式来说，自然界的事物、自然事物从根本上说是受造物，即上帝创造的事物。超越自然的是神性，即上帝。这种存在不仅超越了自然的界限，而且在本质和等级上也更高，因而超越了自然，超越了上帝。对内容的思考已经显示出一种专门的基督教解释。
From this interpretation of the concept, non-nature in the sense of divine supernature, the word meta-physics acquires a changed meaning. µετά is no longer interpreted bibliographically in relation to the sequence of texts (post), but rather on the basis of the particular con-tent of the texts in question, understood in a Christian way: trans, above and beyond nature. Nature is accessible to the senses, as distinct from the supersensible. But in contrast, metaphysics is the knowledge of divine things, of the supersensible. The stopgap title becomes the name for the highest possible type of human knowledge.
通过对 "非自然 "这一概念的解释，"元物理学"（meta-physics）一词的含义发生了变化。µετά不再从书目角度与文本序列（后）相关联来解释，而是基于相关文本的特殊内涵，以基督教的方式来理解：超越、高于和超越自然。自然是感官可及的，有别于超感官。与此相反，形而上学是对神圣事物、超感官事物的认识。形而上学是人类知识最高类型的名称。
The compound word that was thus brought together into one word and name, and at the same time transformed in its meaning, thus be-came an extremely serendipitous and useful title for designating the theological speculation of Christian thought about the world in the coming centuries. And not just the Middle Ages, but the entire philosophy of modernity, including Hegel, maintained this concept, and no less the post-Hegelian period up to the present. The word’s awkward origin was forgotten, and since then the word presents itself as if all along, it had been created especially as an expression of its substantive meaning.
这个复合词被整合为一个词和一个名称，同时其含义也发生了变化，从而成为一个极为偶然和有用的名称，用来指称基督教思想在未来几个世纪中对世界的神学推测。不仅是中世纪，包括黑格尔在内的整个现代性哲学都坚持了这一概念，后黑格尔时期直到现在也是如此。这个词的尴尬起源被遗忘了，从那时起，这个词的表现形式就好像一直以来都是为了表达它的实质含义而特别创造出来的。
Kant is of this opinion when, in a posthumously published text on the “progress of metaphysics,” he says of the term “metaphysics”:
康德在一篇关于 "形而上学的进步 "的遗著中谈到 "形而上学 "一词时，就持这种观点：
The old name of this science, µετὰ τὰ φυσικά, already gives a pointer to the kind of knowledge at which its aim was directed. The purpose is to proceed by means of it beyond all objects of possible experience (trans physicam), in order, where possible, to know that which absolutely cannot be an object thereof, and hence the definition of metaphysics, which contains the reason for advocating such a science, would be: It is a science of progressing from knowledge of the sensible to that of the super-sensible.6
这门科学的旧名µετὰ τὰ φυσικά，已经指明了它的目标知识的种类。其目的是通过它超越所有可能的经验对象（trans physicam），以便在可能的情况下认识绝对不可能成为其对象的事物，因此，形而上学的定义包含了倡导这种科学的理由：因此，形而上学的定义包含了倡导这样一门科学的理由：它是一门从感性知识向超感性知识发展的科学6。
Likewise in his frequently delivered lecture course on metaphysics: “Concerning the name of metaphysics . . . (a) to progress to, above, and over; (b) higher science, next in succession; (c) beyond.”7
同样，在他经常讲授的形而上学课程中也是如此："关于形而上学的名称......。(a)进步到、高于、超过；(b)更高的科学，接下来的继承；(c)超越 "7。
In all this, the Christian concept of scientia metaphysica holds sway. This indicates at the same time that the approach to and interpretation of the Aristotelian texts and fragments is no longer determined by these writings themselves, but by the methods and in the light of the later Christian concept of metaphysics. And not just medieval and later and contemporary Scholasticism, not only Kant and post-Kantian philosophy, but even philological, historical research on Aristotle in the present day still stands completely under the spell of this fixed tradition that has become self-evident. Werner Jaeger can serve as an example. Despite his quite different historical-philological insight into the “history of the development of metaphysics,”8 he has a completely standard view of the content of metaphysics.
在所有这一切中，基督教的形而上学概念占据主导地位。这同时表明，对亚里士多德文本和片段的研究方法和解释不再是由这些著作本身决定的，而是由后来的基督教形而上学概念所决定的。而且，不仅是中世纪以及后来和当代的经院哲学，不仅是康德和后康德哲学，甚至是当今对亚里士多德的语言学、历史学研究也仍然完全受制于这一已不言而喻的固定传统。维尔纳-耶格尔（Werner Jaeger）就是一个例子。尽管他对 "形而上学发展史 "8 的历史哲学洞察力截然不同，但他对形而上学的内容却有着完全标准的看法。
§7. Kant’s critical question regarding the possibility of metaphysical cognition and the classical division of Metaphysics
§7.康德关于形而上学认知可能性的批判性问题与形而上学的经典划分
a) On the influence of the Christianization of the
a) 关于基督教化的影响
concept of metaphysics
形而上学概念
We have now drawn the basic lines and framework of the history of the word “metaphysics” and thus also experienced something of its meaning, and so of the thing that it means. In this regard we should say: the word “metaphysics” designates, in its transformed meaning, which is really definitive in history, a concept that is determined and fulfilled by Christian thought. Directly after its inception, Western philosophy be-comes un-Greek and remains so, explicitly or not, until Nietzsche. The traditional concept of metaphysics, although it is a concept of philosophy, is a Christian concept through and through.
我们现在已经勾勒出了 "形而上学 "一词历史的基本脉络和框架，从而也体会到了它的某些含义，以及它所代表的事物。在这方面，我们应该说："形而上学 "一词在其转变了的含义（这在历史上确实是确定的）中指代的是一个由基督教思想决定和实现的概念。西方哲学从一开始就不是希腊哲学，直到尼采，无论是否明确，都是如此。形而上学的传统概念虽然是哲学的概念，但却是彻头彻尾的基督教概念。
Now, the question is: how was this concept filled out in the course of its history? How was what it designates developed? We can most quickly gain the general answer if we begin by following the history of Western-Christian metaphysics at the point where it arrives at a new crisis, for both the first and the last time. That happens in and through the philosophy of Kant.
现在的问题是：这一概念在其历史进程中是如何形成的？它所指定的东西是如何发展起来的？如果我们从西方-基督教形而上学第一次也是最后一次出现新危机的那一刻开始，追溯其历史，就能最迅速地获得一般答案。这就是康德哲学。
It is true that even this crisis of metaphysics and this transformation of its concept remain within the framework of Christian thought; and despite essential steps, the question that is concealed under the title of metaphysics could not be tied back to its origin and to the inception of Western philosophy. That is, even Kant was unable to awaken the fundamental question of philosophy in its originary power and develop it in its dangerous scope. The ancient world and ancient Dasein remained closed to him. The whole field of Kant’s questioning is dominated by the Chris-tian conceptual world. We will attempt to consider more closely which existentiell position determines the dominant understanding of Being.
诚然，即使是形而上学的这一危机及其概念的这一转变，也仍然停留在基督教思想的框架内；尽管迈出了重要的一步，但掩盖在形而上学标题下的问题却无法追溯到其起源和西方哲学的开端。也就是说，即使是康德也无法唤醒哲学的基本问题的起源力量，并将其发展到危险的范围。古代世界和古代 "存在 "对他来说仍然是封闭的。康德的整个追问领域都被基督教的观念世界所主宰。我们将试图更仔细地思考，哪种存在论立场决定了对 "存在 "的主导性理解。
Christian faith determined the question of beings as a whole in three essential respects. (1) The being that we know as “world” was created by God. (2) The being that we ourselves are, the human being as an individual, is considered in regards to the salvation of his soul, immortality. (3) The true and highest being, above the world and man, is God as creator and savior. In all three respects, reflection on what can be experienced through the senses sees itself led beyond into the supersensible, whether it is the afterlife of the soul, the limits and cause of the nature-world-whole, or the physical ground of the totality itself.
基督教信仰从三个基本方面确定了众生的整体问题。(1) 我们所知的 "世界 "是上帝创造的。(2) 我们自身的存在，即作为个体的人类，被视为灵魂的救赎、不朽。(3) 在世界和人类之上，真正的最高存在是作为创造者和救世主的上帝。在所有这三个方面，对感官所能体验到的事物的反思都将自己引向超感官的领域，无论是灵魂的来世、自然界整体的极限和原因，还是整体本身的物理基础。
This conceptual world is still here today, even when it is no longer experienced on the basis of faith. In a pallid, washed-out form, pervaded by theory, it has become, as it were, the natural worldview within which everyday thinking moves. And philosophy has been confined to this field of vision.
今天，这个概念世界依然存在，即使它不再是基于信仰的体验。它以一种苍白无力的形式，被理论所充斥，成为日常思维活动的自然世界观。哲学也被局限在这一视野之中。
b) The three rational disciplines of modern metaphysics and Kant’s question regarding the inner possibility and limits of metaphysical cognition as cognition on the basis of pure reason
b) 现代形而上学的三门理性学科以及康德关于形而上学认知作为纯粹理性基础上的认知的内在可能性和局限性的问题
Object of “metaphysics”: observation, or rather consideration, of the supersensible in these three respects is obviously, according to what we said earlier, the task of that cognition that bears the name “metaphysics.” Therefore the cognitive task of metaphysics, as it develops and hardens, falls into three domains: (1) the soul of the individual human being, (2) the whole of nature, (3) God. A discipline is assigned to each of these domains: psychology, cosmology, theology. Insofar as these disciplines get at the ground of the domains, and do so on the path and with the means of human thought, of reason (not faith), that is, ratio, we have the disciplines of rational psychology, cosmology, and theology. Thus metaphysics is divided into these three disciplines. Three domains—three disciplines (free of all experience)—rational cognition—pure reason.
形而上学 "的对象：根据我们前面所说的，对这三个方面的超验事物的观察，或者说思考，显然是被命名为 "形而上学 "的认知的任务。因此，形而上学的认知任务，随着它的发展和深化，分为三个领域：（1）人类个体的灵魂，（2）整个自然界，（3）上帝。每个领域都有一门学科：心理学、宇宙学、神学。只要这些学科能够触及这些领域的基础，并以人类思维、理性（而非信仰）即比值为路径和手段，我们就有了理性心理学、宇宙学和神学这三门学科。因此，形而上学分为这三个学科。三个领域--三门学科（摆脱一切经验）--理性认知--纯粹理性。
In each of these three regions we encounter the sort of thing of which we say “it is”—we encounter beings. What is common to all—soul, world, God—regardless of what they are in each case and in what way they are, is Being. From this Being, every being comes forth in some way. This Being in general is ens in communi [the being in general, or the being as such], on the basis of which the individual do-main is distinguished. Being itself as being—summum ens [the highest being]. And thus the inquiry can aim in advance at what the being in a particular domain is in general, at ens in communi. This general foundation in scientia architectonica [architectonic science] is metaphysica generalis [general metaphysics]. In contrast to it, genuine metaphysics is metaphysica specialis [special metaphysics].
在这三个区域中的每一个区域，我们都会遇到我们所说的 "它是 "的那种东西--我们会遇到存在者。灵魂、世界、上帝，无论它们各自是什么，以何种方式存在，它们的共同点都是 "存在"。每一种存在都以某种方式从 "存在 "中产生。这种普遍的存在就是 "共在的存在"（ens in communi）[普遍的存在，或者说存在本身]，在此基础上，个别的存在才被区分开来。存在本身作为being-summum ens[最高的存在]。因此，探究的目标可以是某一特定领域中的一般存在，即共同体中的存在。建筑科学[scientia architectonica]的这种一般基础就是一般形而上学[metaphysica generalis]。与此相反，真正的形而上学是 metaphysica specialis [特殊形而上学]。
Kant toiled his whole life on metaphysics, understood and divided in this way. In the time before his main work, the Critique of Pure Reason, he tried to make improvements within traditional metaphysics, until he managed to place the essence of this metaphysics itself into question by asking whether and how metaphysics is possible, what it is entitled to, and what is denied it. To distinguish—κρίνειν/crisis—whether metaphysics knows what it wants, whether metaphysics understands what it can do: “the metaphysics of metaphysics.”9 Clarification of the title of the main work, Critique of Pure Reason. Pure reason, cf. above metaphysica specialis: rational psychology, cosmology, theology. Critique: to distinguish, to contrast, to set limits, to delineate possibility.
康德毕生都在研究形而上学，并以这种方式来理解和划分形而上学。在他的主要著作《纯粹理性批判》问世之前，他曾试图对传统形而上学进行改良，直到他通过追问形而上学是否可能、如何可能、它有权得到什么以及它被剥夺了什么，成功地对形而上学本身的本质提出了质疑。区分-κρίνειν/危机-形而上学是否知道它想要什么，形而上学是否了解它能做什么："形而上学的形而上学 "9 阐明了主要著作《纯粹理性批判》的标题。纯粹理性，参见上文 metaphysica specialis：理性心理学、宇宙论、神学。批判：区分、对比、设限、划定可能性。
Which critical question? Cognition of the supersensible; becoming aware of something about it. To this end: synthetic knowledge; but not accessible in experience. Free of experience, before and without all experience, synthetic a priori cognitions from mere concepts a priori. How are these possible? The question itself and what it interrogates clarified in the course of the critical investigation: 1. In what sense are synthetic cognitions a priori possible (as ontological, not ontical)? 2. On what grounds? (transcendental unity).
哪个关键问题？对超感性的认知；意识到关于超感性的某些东西。为此目的：合成知识；但在经验中无法获得。脱离经验，在一切经验之前和经验之外，从纯粹的先验概念中合成先验认知。这些怎么可能呢？在批判性研究的过程中，问题本身及其所追问的问题都会得到澄清：1.合成先验认知在什么意义上是可能的（作为本体论而非本体论）？2.基于什么理由？(超验的统一性）。
Fundamental question really: what is man? Metaphysics as natural tendency: (a) constantly tending toward it, (b) at the same time a constant error (transcendental illusion).
根本问题其实是：人是什么？形而上学是一种自然倾向：(a) 不断趋向于形而上学，(b) 同时又不断犯错（超验的幻觉）。
But in spite of everything, [Kant’s thought] remains in the received Christian world. Today’s Christianity and its theology—traditional meta-physics and the decisive question? The positive labor (ontological) is in it-self restrictive, but at the same time regulative-practical.
然而，尽管如此，[康德思想]依然存在于公认的基督教世界中。今天的基督教及其神学--传统的元物理学和决定性问题？积极劳动（本体论）本身具有限制性，但同时又具有实践性。
Kant’s answer and solution to be pursued no farther; compare later to Hegel.
康德的回答和解决方案不再赘述；稍后再与黑格尔比较。