In his book “Schiller as Philosopher”, Frederick Beiser laments that “contemporary Kant scholars have been intent on ignoring him. If they know anything at all about Schiller, it is only as the author of an epigram satirizing Kant”. Therefore, Beiser calls us “to consider Schiller as a philosopher, to reconstruct and appraise the arguments of his philosophical writings” (Beiser, 2005, p. vii). In this paper, I shall argue that it is Schiller's conception of freedom of the will as “heautonomy” that stands behind his critique and modification of Kant's ethics. However, the systematic significance of Schiller's theory of freedom is not obvious. Its argumentative structure must first be reconstructed—as Beiser has demanded—because it is concealed by an esthetic discourse. A reconstruction of Schiller's theory of freedom shows that he contrasts his concept of heautonomy as individual self-determination with the Kantian concept of an autonomy or autocracy of reason by the universal moral law. Schiller's own philosophical contribution to the debate on freedom after Kant must therefore not be understood as a mere esthetic balancing and softening of Kant's ethical rigorism. Rather, it shows serious transformations of Kant's approach, which justifies understanding it as a critical step beyond Kant's theory of the autonomy of reason.

中文翻译：

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Heautonomy：席勒论意志的自由

弗雷德里克·贝瑟 (Frederick Beiser) 在他的《作为哲学家的席勒》一书中哀叹“当代康德学者一直有意忽视他。如果他们对席勒一无所知，那只是作为讽刺康德的警句的作者”。因此，Beiser 呼吁我们“将席勒视为一位哲学家，重构和评价他的哲学著作的论点”（Beiser，2005，p. vii）。在本文中，我将论证席勒将意志自由作为“自律性”的概念，支持他对康德伦理学的批判和修正。然而，席勒自由理论的系统意义并不明显。它的论证结构必须首先被重建——正如贝塞尔所要求的——因为它被审美话语所掩盖。席勒的重建 自由的理论表明，他将他作为个人自决权的自律概念与康德的基于普遍道德法则的自主或理性专制概念进行了对比。因此，席勒自己对康德之后自由辩论的哲学贡献不能被理解为仅仅是对康德伦理严谨主义的审美平衡和软化。相反，它显示了康德方法的严重转变，这证明将其理解为超越康德理性自主理论的关键一步。因此，在康德之后，他自己对自由辩论的哲学贡献不能被理解为仅仅是对康德伦理严谨主义的审美平衡和软化。相反，它显示了康德方法的严重转变，这证明将其理解为超越康德理性自主理论的关键一步。因此，在康德之后，他自己对自由辩论的哲学贡献不能被理解为仅仅是对康德伦理严谨主义的审美平衡和软化。相反，它显示了康德方法的严重转变，这证明将其理解为超越康德理性自主理论的关键一步。