試析多瑪斯•阿奎那“理智本性”學說

An Interpretation on Thomas Aquinas's Theories on the Nature of the Intellect

鄢松波(Song-Bo Yan)

《哲學與文化》 35卷8期 (2008/08) Pp. 169-181

https://doi.org/10.7065/MRPC.200808.0169

摘要

在中世紀，對「理智本性」的認識因涉及基督宗教信仰的問題而成為一個非常具有爭議性的問題。天使博士多瑪斯通過對傳統哲學「存在與本質」關係的革新，為其「理智本性」學說確立形上學基礎，從而建立其關於「理智本性」的認識：理智是作為身體形式的靈魂的一種能力；兼有主動和被動性質；記憶在一定意義上與理智的能力等同，理性與理智則是同一種能力的不同方面。

關鍵字

理智本性 ； 能力 ； 被動理智 ； 主動理智 ； 記憶 ； 理性

並列摘要

In Middle Ages, what the nature of intellect is was a disputed problem, so far as it was concerned with the faith on Christianity. Thomas Aquinas constructed his theories on the nature of the intellect by way of renovating the traditional philosophy on the relation between being and essence to get a metaphysical basis for his theories on the nature of the intellect. They are as follows: intellect is a power of the soul, which is the form of the body; intellect has both active power and passive power; The power of memory is the same as intellective power in part, however, reason and intellect belong to a single power with different meaning.

並列關鍵字

Intellect Nature ； Power ； Passive Intellect ； Active Intellect ； Memory ； Reason

參考文獻

Ralph McInerny(1993).Aquinas against the Averrois: On There BeingOnly One Intellect.West Lafayette, Indiana:Purde University Press.

Gilson Étienne(1955).History of Christian Philosophy in the Middle Ages.New York:Random House.

段德智(2006)。阿奎那的本質學說對亞里斯多德的超越及其意義。哲學研究。8，60。

Anton C. Pegis(translated)(1975).Summa Contra Gentiles.London:University of Notre Dame Press.

Thomas Aquinas,Fathers of the English Dominican Province(translated)(1941).Summa Theologica.New York:Benziger Brothers.