本文針對在中國歷史上與近人牟宗三再次提出的道德判斷與歷史判斷爭議問題，將之關聯到對於歷史人類德福是否兼顧的討論，來對胡塞爾晚期重視發生與歷史性做一深入的詮釋。首先將討論胡塞爾早期提出的倫理或價值判斷為感情與邏輯判斷結合的意義，再從晚期發生學來說明涉及感情的實踐層次已存於邏輯的發生學階段，接著並對感情與邏輯判斷的結合做一較適當的解讀，以顯示涉及的是感情如何透過原初語言表達出來的問題。本文續討論呂格爾於宗教維度見到人的原始感情經驗處原生的語言，這是懺悔的語言。呂格爾的宗教議題涉及德福兼顧的問題，本文既已指出這是討論道德判斷與歷史判斷的意義所在，故最後提出宗教維度可讓胡塞爾重視發生與歷史性揭發出更深入的意義。

Regarding a debate concerning moral judgment and historical judgment that proceeded in Chinese history and was recently raised by Mo Zongshan, this article relates it to the discussion of requirements of good and happiness, and makes a deepening interpretation of Husserl’s emphasis on genesis and historicity in his alter period. It begins with a discussion of the ethic or value judgment as the combination of affection and logical judgment that Husserl maintained in his early time. Then, it follows the explication that the genesis of logic already involves the practical dimension which affection refers to. It proceeds an appropriate interpretation of mine concerning the combination of affection and logical judgment, in order to show the question of how affection can be expressed by an original language. The article goes on to discuss that Ricoeur on the religious dimension is convinced of a language originated in our original affection; that is the language of confessions. Ricoeur’s religious issue involves the requirements of good and happiness. Since it is what the meaning of our discussion of moral and historical judgment bases, the article in the end suggests that the religious dimension could let Husserl’s emphasis on genesis and historicity reveal a more profound meaning.