本文嘗試研究胡塞爾有關理性宗教之超驗建構問題的思考。胡塞爾認為，意向性內含的合法則目的性建構了超驗主體之理性本質；而吾人通過現象學還原進一步反思此理性本質之普遍起源時，最後將會揭露：超越之上帝的絕對理性不單內存於超驗主體性之中，為其合法則目的性之意向性建構活動的動機根源，並且是被建構的世界的存有意義之最終原因。因此事實上，人性不僅分享了神之理性，同時因為神之理性的推動，人性的成長亦以實踐神性的絕對理性為目的；換句話說，人性本質上有不斷追求和實踐神之理性的傾向。據之，胡塞爾就人類之宗教信仰現象進一步指出，只要能確實遵循超驗主體性之內在的理性本質，人不僅可以自發地意向建構合乎絕對理性的宗教形式，同時也可以藉著現象學反思去考察人類世界中現實存在之個別宗教形式的合理性，進而在人類文明之中發展出真正理性的宗教信仰。 This article is a study of the problem concerning the transcendental constitution of the rational religion in Husserl's phenomenology. According to Husserl, through the phenomenological reduction to the universal foundation of the lawfulness and the teleology of the intentionality that forms the essence of transcendental subjectivity rationally, one can finally reveal that the absolute Logos of the transcendent God is inherent in the transcendental subjectivity: This divine Logos is, on the one hand, the motive source of the lawfully and teleologically performed intentional constitution of the transcendental subjectivity, and, on the other hand, the ultimate foundation of the ontological meaning of the constituted world. For this reason, humanity not only somehow bears the rationality of God in itself; it is also motivated by the divine rationality to strive to fulfill the absolute Logos of God in its development. In other words, humanity has essentially the tendency towards the realization of the rationality of God. Hence, with regard to the phenomenon of religious belief, Husserl points out that human being is not only capable of constituting autonomously religious form which is appropriate to the absolute Logos, but it is also capable of examining, through the phenomenological reflection, the reasonableness of specific religion forms existing in the human world. And in this way, human being can develop a truly rational religion in its culture.
