哲学研究

施蒂纳使用的三个关键概念“无”“唯一者”“独自性”,晚期谢林在《启示哲学讲稿》中都使用过。讲稿当时虽未正式出版，却在柏林早有流传。通过费尔巴哈，施蒂纳也知晓晚期谢林思想。施蒂纳把谢林那功成圆满之自在显现、正面和积极的“无”(Nichts),转化成了激进否定物质和精神偶像的否定性的“无”,并把谢林“无”的创造性和潜能性意蕴激进化，使“无”成了一个没有基础和前提的空洞化的东西。通过谢林区分的上帝、耶稣、亚当三个层次以及自己添加的古代人、近代人两个层次，施蒂纳把谢林那整全一体的“唯一者”(Das Einzige)转化成与众不同的每个个体的“唯一者”(Der Einzige);把谢林那象征着本己、自私、孤立等局限性的独自性(Eigenheit),转化成完全正当、有待自我实现的完满和积极存在。施蒂纳与晚期谢林思想的隐秘关联，为我们批判施蒂纳，揭示其与宗教启示的内在关系，补充了一个新的路径。

The pivotal concepts of "Nothing"(Nichts), "The Ego"(Der Einzige),and "Ownness"(Eigenheit)in Stirner's philosophy find resonance in Schelling's later works,especially in his " Philosophy of Revelation," which circulated in Berlin before its formal publication.Stirner's familiarity with Schelling's ideas is quite obvious,for he recontextualizes Schelling's notion of "Nothing" into a radical negation of material and spiritual idols,thereby transforming this notion from a manifestation of positive self-realization into an empty void without any foundation.Moreover,Stirner diverges from Schelling's hierarchical model of God,Jesus,Adam,as well as ancient and modern humans as two supplemented levels,thus redefining Schelling's comprehensive concept of "The Ego" as a unique essence for every individual.Similarly,Stirner reframes Schelling's notion of "Ownness," whose original connotation is individual limitations,into a legitimate,self-fulfilling existence devoid of selfishness and isolation.This discovery of concealed connections between Stirner and later Schelling offers a critical lens to our examination of Stirner's philosophy,shedding light on its intrinsic relationship with religious revelation and introducing new avenues to scholarly explorations.