Jacob Boehme's theory of knowledge in 'Mysterium Magnum'.

摘要

Boehme's concern was to outline a theory of knowledge that overcame the lifeless structure of traditional religion, and also made possible the real significance of individuals. He accomplished this by describing a dialectical system that began with a unique version of non-being, Ungrund, which was chaotic, and which was never negated throughout the entire dialectic. This system was one which provided a significant role for knowledge, in that the driving force of the dialectic was (is) self-knowledge on the part of God. The words he uses for the emergence of the dialectic are knowledge words--Verstand (intuitive understanding), Vernunft (discursive reason), Weisheit (wisdom), Erkenntniss, Wissenschaft. This self-knowledge is a free movement that happens through the infusion of one force in the chaos, which Boehme calls Lust, into all the other forces, Begierde. The forces of Begierde have their craving for manifestation satiated, while Lust has its desire for self-knowledge met. The cooperation between these two is the entire story of dialectical creation, which Boehme calls Weisheit. One can either recognize this dialectical creation in the search for knowledge (in which case, one has Verstand), or one can conceive knowledge as apart from that grounding (Vernunft). The second of these is a legitimate form of knowledge, but it becomes illegitimate if it does not recognize its dependency on Verstand. God has Verstand, in that God has knowledge of (and indeed is part of) the dialectic, but this knowledge is conceptual, but particularized. Humans both gain Verstand and assume it, in their knowledge of the world through signatures. The result of this structure of creative knowledge is that: (1) God is related to creation directly, without resorting to pantheism; (2) Evil, which is simply a competing "Weisheit" or manifestation can be conquered; (3) There is a place for positively conceived, named individuals; and, (4) a third option is created, between static ontotheology in which there is an unquestioned foundation that legitimates all else, and pure perspectivism, in which the divine is simply one story that could be drawn from the world around.