摘要
郎尼根是一位多瑪斯哲學傳統的天主教哲學家與神學家，他的思想要旨有兩個與歷程思想有關的要素：(1)實在的本性之所以有可理解性(intelligibility)，意味著實在可被理解為關係性的存在；(2)世界歷程在變化生成中(becoming)，郎尼根以突現概率(emergent probability)形容之。郎尼根主張認知是一經驗、理解與判斷的三重鎖鍊。事物被經驗是認知歷程中的第一步。實在並非是些微可想像的次原子無意中或用某種方法組合而形成原子、分子以至人類。實在是由了一個可理解的關係網絡而成的。這些網絡是累階式的，提供自律性科學以次原子物理學、原子物理學、化學、細胞生物學、生理學、神經科學以及沿著以上發展的學科。新事物在每一層次突現（出現），在較低層級會有隨機的歷程。此脈絡下，隱含的定義對理解實在的本性而言是一把關鍵的鑰匙。而原子、分子、活生生的有機生物體和人，確實是持續進展的統一、同一的整體。
並列摘要
Bernard Lonergan, SJ (1904-1984) was a Catholic philosopher-theologian working within the tradition of Thomist philosophy. His most important philosophical work is Insight: A Study of Human Understanding (1992), first published in 1957. In this paper I wish to consider two elements of Lonergan's thought: (1) the nature of the real as verified intelligibility, where intelligibility implies that the real can only be understood as relational and (2) world process as becoming, described by Lonergan as emergent probability. This will be an initial exploration of Lonergan's thought in relation to certain key themes in process philosophy. I leave it to those more familiar with the thought of Whitehead and other process thinkers to determine to what extent Lonergan's thought is congruent with traditional process thought.
延伸閱讀
- 高凌霞（2006）。導言：郎尼根專題。哲學與文化，33(11)，1-2。https://doi.org/10.7065/MRPC.200611.0001
- 陳文祥（2018）。多瑪斯主義與科學思想的同態結構：郎尼根的觀點。哲學與文化，45(1)，99-114。https://www.airitilibrary.com/Article/Detail?DocID=10158383-201801-201802020012-201802020012-99-114
- 陳文祥（2013）。從理智探問到宗教依歸：論郎尼根的神學方法。宗教哲學，(63)，29-38。https://doi.org/10.6309/JORP.201303_(63).0004
- Budenholzer, F. (2006). 精神突現：郎尼根論科學與人性位格. 哲學與文化, 33(11), 127-147. https://doi.org/10.7065/MRPC.200611.0127
- Faesen, R. (2007). John Ruusbroec as a Major Contemplative Christian Author. 漢語基督教學術論評, (3), 61-84. https://doi.org/10.30106/SCSAIJBTP.200706.0003