摘要
阿奎那在哲学上用亚里士多德的逻辑定义人,人的本质是人性。按阿奎那的实在论,人性在人之中。本文首先根据其形而上学著作《论存在和本质》,介绍了他如何发展了亚里士多德的实体学说。其次,根据《神学大全》和《反异教大全》分析了人性如何在人之中、与身体和灵魂的关系。最后,结合基督教的原罪概念,研究了实在论在解释人性上带来的困难,从而指出了阿奎那在用理性服务信仰时造成的问题。
Philosophically Aquinas uses the logic of Aristotle to define man,the essence of which is humanity.According to Aquinas' s realism,humanity is within man.First,this paper explains how Aquinas develops Aristotle' s theory of substance according to his metaphysical work,On Being and Essence.Then,it analyses how humanity is within man and what relation it has with the human body and soul,referring to Summa Theological and The Summa contra Gentiles.Finally,with the concept of original sin in Christianity,it studies and points out problems when Aquinas' s realism is employed to explain human nature and thus shows his problems to serve faith with reason.
引文
1.St.Thomas Aquinas,On Being and Essence,Translated by Armand Maurer,C.S.B.,Toronto;The Pontifical Institute of Mediaeval Studies,Canada,1968.
2.St.Thomas Aquinas,Summa Theologica,Translated by Fathers of the English Dominican Province,New York;Benziger Brothers,Inc.,1981.
3.St.Thomas Aquinas,Summa Contra Gentiles,Translated by Anton C.Pegis,Notre Dame;University of Notre Dame Press,1975.
4.Aristotle,Aristotle's Metaphysics,translated with commentaries and glossary by Hippocrates G.Apostle,Bloomington and London;Indiana University Press,1973.
[1]徐龙飞译:《论存在与本质》,《基督教思想评论》(第二辑),上海人出版社,2005年,第3-23页。[意大利]阿奎那:《论存在者与本质》,段德智译,商务印书馆,2013年,更早的译文见《世界哲学》2007年第1期。
[2]SCG I,23.《反异教大全》简写成SCG,罗马字表示卷号,阿拉伯数字表示章号。
[3]Fernand Van Steenberghen,Aristotle in the West,Louvain:E.Nauwelaerts,Publisher,1955,p185.
[4]John Wild,Introduction to Realistic Philosophy,Lanham,MD:University Press of America,1984,p.6.
[1]The Cambridge Companion to Aquinas,Edited by Norman Krerzmann and Eleonore Stump,Cambridge University Press,1998,p.98.
[2]Joseph Bobik,Aquinas on Being and Essence,Notra Dame:University of Notra Dame Press,1965,p.11.
[3]Aristotle,Metaphysics,1017a22-35.
[4][古希腊]亚里士多德:《范畴篇》,方书春译,北京:商务印书馆,2003年,第12页。原著2a11-17。
[5]Aristotle,Metaphysics,1028a30-b5.
[1][古希腊]亚里士多德:《范畴篇》,方书春译,北京:商务印书馆,2003年,第12页。原著2a11-17。
[2]On Being and Essence,p.45.
[3][古希腊]亚里士多德:《灵魂论及其他》,吴寿彭译,北京:商务印书馆,1999年,第84-86页。原文参:412b10-423a100
[4]STⅠ,Q76,A8.《神学大全》简写成sT,罗马字表示卷号,Q.表示论题号,A.表示子论题号,ad.表示回答异议。
[5]SCGⅡ,p.89.
[1]Battista Mondin,A History of Medieval Philosophy,Bangalore:Theological Publications in India,1991,p.211.
[2]Etienne Gilson,History of Christian Philosophy in the Middle Ages(I),New York:Random House,1954,p.220.
[3]On Being and Essence,pp.29-30.
[4]Stefan Swiezawski,St.Thomas Revisited,Translated by Theresa Sandok,OSM,Peter Lang Publishing,Inc.,New York,USA,1995,pp.84-86.
[5]Thomas Aquinas,Thomas Aquinas on Human Nature,Edited by Thomas S.Hibbs,Indianapolis/Cambridge:Hackett Publishing Company,1999,p.19.
[1]SCG I,p.45.
[2]SCG I,p.73.
[3]STⅠ,Q.59,A.2.
[4]STⅠ,Q.59,A.1.
[5]Aristotle,Metaphysics,1072a26-3a13.
[6]Anton Charles Pegis,St.Thomas and the Problem of the Soul in the Thirteenth Century,Toronto;the Institute of medieval Studies,1934,p.90.
[7]Stefan Swiezawski,St.Thomas Revisited,Translated by Theresa Sandok,OSM,New York:Peter Lang Publishing,Inc.,1995,pp.95-96.
[1]Anton Charles Pegis,St.Thomas and the Problem of the Soul in the Thirteenth Century,Toronto:the Institute of Medieval Studies,1934,pp.37-38.
[2]STⅠ,Q.76,A.6.
[3]On Being and Essence,p.34.
[4]STⅠ,q.85,a.1,ad.2.
[1]On Being and Essence,p.35.
[2]Ibid,p.36.
[3]Ibid,p.41.
[4]Ibid,p.63.
[5]Augustine,On the Trinity(Books 8-15),Edited by Gareth B.Matthews,Cambridge University Press,2002,p.58.
[1]The Cambridge Companion to Aquinas,Edited by Norman Krerzmann and Eleonore Stump,Cambridge University Press,1998,p.97.
[2]On Being and Essence,p.44.
[1]Antonio Rosmini,The Origin of Thought,Abridged,edited and translated by Terence Watson and Denis Cleary,Durham:Rosmini House,1987,p.26.
[2]Ibid,p.50.
[3]《路加福音》23:46。
[4]On Being and Essence,p.63.
[5]《路加福音》16:19-31。
[6]《以弗所书》1:4。
[7]Battista Mondin,A History of Medieval Philosophy,Bangalore:Theological Publications in India,1991,pp6-7.
[1]具体参《阿奎那变质说研究》,濮荣健著,北京:人民出版社,2011年,第204-212页。
[2]《创世记》3:1-7。
[3]《创世记》1:28,3:16。
[4]《诗篇》100:3。
[5]《诗篇》51:5。
[6]关于恩典观,可另参“理性和信仰:阿奎那《神学大全》中成圣的恩典”,濮荣健,《宗教与哲学》(第四辑),北京:社会科学文献出版社,2015年,第324-343页。
[7]《罗马书》2:14-15。
[8]On Being and Essence,p.66.
[1]STⅠ-Ⅱ,Q.81,A.l.
[2]STⅢ,Q.8,A.3.
[3]《罗马书》5:14。
[4]《约翰一书》3:5。
[5]《罗马书》5:12。
[6]STⅠ-Ⅱ,Q.81,A.5.
[1]《创世记》3:6-7。
[2]Samuel Enoch Stumpf,Socrates to Sartre,New York:McGraw-Hill,Inc.,1993,pp162-163.
[3]STⅠ-Ⅱ,Q.82,A.l,ad.1.
[4]SCGⅠ,p.92.
[5]STⅠ-Ⅱ,,Q.53,A.1.
[6]STlⅠ-Ⅱ,,Q.82,A.2.
[7]STⅠ-Ⅱ,,Q.83,A.l.
[8]STⅠ-Ⅱ,,Q.83,A.3.
[1]STⅠ-Ⅱ,Q.83,A.3,ad.2.
[2]STⅠ-Ⅱ,Q.85,A.1.
[3]STⅠ-Ⅱ,Q.85,A.2.
[4]《创世记》3:7-12。
[5]《创世记》3:1-5。
[6]《罗马书》3:9-12。
[7][古罗马]普罗提诺:《九章集》,石敏敏译,北京:中国社会科学出版社,2009年,第18-19页。
[8]《约翰福音》1:17,14:6。
[1]STⅠ-Ⅱ,Q.86,A.1.
[2]STⅢ,Q.68,A.1.
[3]Martin Luther,Basic Theological Writings,Edited by Timothy F.Lull,Beijing:China Social Sciences Publishing House,1999,p.16.
[1]John Locke,An Essay concerning Human Understanding,Edited with an Introduction by Peter H.Nidditch,Oxford:Clarendon Press,1975,pp.295-296.
[2]W.Norris Clarke.S.J.,Explorations in Metaphysics,Notra Dame:University of Notra Dame Press,1994,pp.111-112.
