一门探究“存在之为存在”和“实体”的学问在亚里士多德那里被把握为形而上学。康德在摧毁了一种知性的旧的形而上学之余，着力建构的是道德形而上学，其中理论理性上的原因概念与其说被抛弃毋宁说是被转化为实践意义上的根据或原因。在亚氏的形而上学中，“四因说”扮演了形而上学探究中的重要角色，那么在康德的实践的形而上学里面，如何理解康德将传统理论理性中的“四因说”转换并纳入到实践理性的根据或原因的讨论之中，则是把握康德伦理学内在结构的一个新角度。

A philosophical work concerning“being understood as being"and“being(ousia)"is regarded by Aristotle as metaphysics.When Kant destroyed the old rational metaphysics,he made every effort to construct moral meta-physics.In the course of this,he transformed the concepts of cause in thereotical rationality into the ground or cau-ses in practical rationality rather than merely discarded them.If it is held that in Aristotle”s metaphysics,the“Four Causes"play a crucial role in metaphysical research,then how to understand Kant”s transformation and incorpora-tion of the“Four Causes"into the traditional theoretical rationality into the discussion of the ground and causse in his practical rationality in his new practical metaphysics,proves to be a new perspective to understand the inner structure of his ethics.

康德道德形而上学的来源一直是学术界争论的问题。一般认为，康德道德形而上学有两个来源：一是休谟；二是卢梭。康德在对休谟的“因果大原理”分析与批判的基础上明确区分了“自然”与“自由”，从而为“道德”提供“地盘”；卢梭社会契约论展现出来的“普遍性原则”和“自由原则”促成了康德对先验纯粹的“道德法则”与“意志自律”原则的道德形而上学原理建构。除了休谟和卢梭，莱布尼茨也是康德道德形而上学的重要来源，其理性灵魂单子的“自发性”与“自决性”思想开启了康德道德形而上学的“自由”理论---“先验自由”与“实践的自由”。

The origin of Immanuel Kant”s metaphysics of morals has long been a controversial issue in academic cir-cles.Generally speaking,there are two sources,one being David Hume and the other being Jean-Jacques Rousseau. On the basis of Hume”s“cause and effect relationships"analysis and critique,Kant makes a clear distinction be-tween“nature"and“freedom",providing“turf"for“morals";the“principle of universality"and“the principle of freedom"prosposed in Rousseau”s social contract facilitates Kant”s construction of his metaphysics of morals as to the principle of transcendental pure“moral laws"and“self-determination".Besides Hume and Rousseau,Leibniz is also an important source of Kant”s metaphysics of morals,as his“spontaneity"and“self-determination"of rational soul monads have inspired Kant to come up with his“theory of freedom"of moral metaphysics,which consists of“transcendental freedom"and“practice of freedom".

克里普克的形而上学模态性(即可能性与必然性)概念是当代分析哲学中最重要的概念之一,也是分析哲学中的许多形而上学思辨的基础.这些形而上学思辨常常设置一些不属于这个物质世界的实体,比如仅仅是可能的实体、抽象实体、不由物质实现的心灵实体或属性等,它们似乎与自然主义或物理主义(即唯物主义)相矛盾.在自然主义框架下,可以对克里普克模态性提出一种解释,作为自然主义者对这些形而上学思辨的回应.这将证明,自然主义可以容纳克里普克的形而上学模态性.特别地,这将说明,自然主义能够帮助澄清围绕克里普克的后天必然命题与先天偶然命题的谜团.

The Kripkean metaphysical modality (i.e. possibility and necessity) is one of the most important concepts in contemporary analytic philosophy and is the basis of many metaphysical speculations. These metaphysical speculations frequently commit to entities that do not belong to this physical universe, such as merely possible entities, abstract entities, mental entities or qualities not realizable by the physical, which seems to contradict naturalism or physicalism. This paper proposes a naturalistic interpretation of the Kripkean modality, as a naturalist''s response to these metaphysical speculations. It will show that naturalism can accommodate the Kripkean metaphysical modality. In particular, it will show that naturalism can help to resolve the puzzles surrounding Kripke''s a posteriori necessary propositions and a priori contingent propositions.

阿多诺在《否定的辩证法》一书中对形而上学进行了批判,主要批判了形而上学传统中的同一性思维、概念帝国主义以及体系性。阿多诺认为同一性思想破坏了现象界的多样性和特殊性,妄图消解一切矛盾是需要批判的。同时,阿多诺也批判了海德格尔的形而上学观,特别是海德格尔的存在概念和基础本体论。最后,阿多诺提出了自己的否定的辩证法并且建构了这一理论存在的空间—星丛。否定的辩证法强调非同一性和彻底的否定性,注重特殊性和个别性。

Adorno criticized metaphysics in his book, Negative Dialectics.The main target are the identity, concept imperialism and system which among the traditional metaphysics. He think the identity thought need to be criticized because it destroy the variety and peculiar in the phenomenon world and want to dispel every contradiction. Meantime, Adorno also repudiate Heidegger'' view of metaphysics ,especially the his concept of Being and Existential ontology. In the end , Adorno bring forward his negative dialectics and constellation concept where the negative dialectics lives in.

随着中国社会的发展,道德在被抛弃良久之后,终于渐渐重回视野,引起了人们的重视。下面我将按照康德本人对于道德形而上学原理构建的时间顺序进行论述,并结合社会的当下发展与康德的文中例证加以论述。希望能够加深对于康德道德形而上学原理的理解,以求有新的认识。

With the development of Chinese society, the moral after being abandoned for a long time, finally returns to the field of vision, gradually aroused people''s attention. Then I will be in accordance with the principle of Kant''s moral metaphysics, the essay discusses the time sequence of construction, and combined with the example of the development of the society and Kant. Hope to be able to deepen understanding of the principles of Kant''s moral metaphysics, in order to have a new understanding.