本文旨在探討巴特《哥廷根教理學》(1924-25) 當中主體–客體 辯證對漢語神學之意義。此辯證所處理的難題主要源自士萊馬赫及 黑格爾所建構的主–客體終極一體性。東亞文化及語境與這種十九 世紀主觀主義相似，傾向於淡化「道」、「天理」作為人類主體所認 知之客體的他性。誠如費爾巴哈所揭露的，以這種進路所建構的神 學，難免淪為人類學。巴特指出基督教神學面對此難題時所須達 到的目標，值得漢語神學借鏡：確立上帝在啟示行動中的絕對主 體性、祂在此事件中對於信徒作為認知主體的客觀妥實性與可知 性，以及祂在此自我施予的事件中自始至終保有的自存性及超越 性。

The first part of this article probes into Karl Barth’s subject-object dialectic in The Göttingen Dogmatics (1924–25), whereby he tackles the kind of subject-object identification in modern consciousness theology to which Hegel and Schleiermacher gave rise. The second part of this article addresses the relevance of Barth’s subject-object dialectic to Sino- Christian theology. Akin to the subjectivist theology that Barth challenges, East-Asian philosophy of which Confucian thought lies at the center does not posit in general a dualist distinction between the subject and object of knowing as do Platonic-Cartesian traditions. As Feuerbach’s criticism demonstrates, such subjectivist methods would inevitably entail for Christian theology an anthropological essence. Barth’s proposal of the objectives of Christian theology in The Göttingen Dogmatics for overcoming this dilemma sheds light on the possible developments of Sino-Christian theology: to affirm God’s absolute subjectivity in the act of revelation, God’s true objectivity and knowability to the human subject in this event of divine act, and God’s unchanging aseity and transcendence even in this self-giving event.