摘要
多瑪斯談到一切美麗皆是限定，以多姿多彩充盈世界，它們的原則乃是美的實體。天主是無限美，由其所創造之美，自然美是有限美。就本體來論說，美與善不分，同是「有」的一種完美，因為美如同善在主體方面不分。因為都建立在同樣的萬物上，也就是在同的形式上，為此善也被舉為美，在這種情形下善與美就成為一體了。因為他們分受於「有」完善的乃是一樣的，就形成的本善也是一樣的。多瑪斯在美與善上，也指示給我們，不是因為某個東西美而我貪愛它，而是因為他既美又善，才為我們所貪愛。美的美性基本原則是統一，調諧，光明性的本身理由，美的存在，即美之所以為美：由其本理統一，調諧與光明，應該是表達的光，恰切的比例也就是調諧。
並列摘要
St. Thomas Aquinas observed that all beauty was finite and filled the world with colorfulness, whose principle was the substance of beauty. Jehovah was infinite beauty, while the beauty of nature, created by Jehovah, was finite. Ontologically, beauty and good are one; they are both the perfection of ”existence,” since beauty is ontologically inseparable from good. Established in the same things and forms, good is also called beauty. In that case, good and beauty become one. Since they both derive from the perfection of ”existence,” the original good they form is the same. In respect of beauty and good, Aquinas also informed that we loved something not for its beauty but for its beauty and good. The basic principle of beauty is unity, harmony and brightness.
延伸閱讀
- 高淩霞（2005）。多瑪斯的思想和歷史背景。歷史月刊，(208)，64-66。https://doi.org/10.6796/HM.200505.0064
- 潘小慧（2022）。從多瑪斯到馬里旦－自然法的當代意義。哲學與文化，49(2)，45-60。https://www.airitilibrary.com/Article/Detail?DocID=10158383-202202-202202170012-202202170012-45-60
- 高凌霞（2005）。多瑪斯的形上學與基督宗教哲學。哲學論集，(38)，115-141。https://doi.org/10.29699/FJPS.200507.0005
- Hauser, C. M. (2022). St. Thomas Aquinas's Concept of a Person. 國立臺灣大學哲學論評, (64), 191-220. https://doi.org/10.6276/NTUPR.202210/SP_(64).0009
- 丁福寧（2015）。Thomas Aquinas on the Imago Dei。漢語基督教學術論評，(19)，65-103。https://www.airitilibrary.com/Article/Detail?DocID=19902670-201506-201607220013-201607220013-65-103