臺灣士林哲學的視域與融合

臺灣士林哲學的傳播不是經由中國大陸而來，而是由在歐洲的中國籍神父傳來。他們大部分都是在1949年中共統一中國大陸之前就已經在歐洲正在學習或已學習完畢的中國籍神父，他們沒有辦法回到中國大陸為自己的教區服務，而當時的臺灣教會尚在混沌未明之際，他們也沒有辦法來臺灣，直到1961年教廷在臺灣建立三個新教區（新竹、嘉義、臺南），當時的臺南主教羅光及新竹教區主教杜寶晉，由於他們二位都是羅馬傳信大學的教授及秘書長，他們來臺時就將他們的中國籍同學及學生一起引領回來，開創了臺灣士林哲學發展的契機。其中特別是羅光主教，他在臺南教區五年開始了《現代學人》的刊物、創建了聞道出版社、創立了碧岳修院等等，使得研究士林哲學的氛圍逐漸形成。而臺灣士林哲學的出現則是在1970年輔仁大學成立了哲學研究所博士班後，本土的研究、士林哲學與中國哲學、士林哲學與佛學的比較研究出現之後，逐漸形成了一種趨勢。1978年羅光主教擔任輔仁大學校長之後，他不但看重哲學系及哲學教育，更將《現代學人》改名為《現代學苑》再改名為《哲學典文化》，引進輔仁大學，成為臺灣士林哲學研究及發展的重鎮。臺灣士林哲學的視域基本上是以梵蒂岡第二次大公會議、教宗若望保祿二世及中國傳統哲學的精神做為其視域角度，總括來說包含三個層面：人文精神、整全的及普遍的意義及價值。臺灣士林哲學的結構中，系統永遠是實踐理論的具體方法，美國教育哲學家Knight曾批評當代哲學的討論中祇包含形上學、知識論及倫理學，而忽視了整體系統哲學中的普遍性及整全性，他以為哲學系統應色含三部分：內容、態度及活動。臺灣士林哲學發展至今已超過五十年，在過去所碰到的問題基本上仍是和西洋哲學有關。臺灣士林哲學的融合之道，該是從深化理解中國哲學與士林哲學、學習中西哲學方法、發展各自的優長、點出未來的可能性這四方面來發展。

關鍵字

士林哲學；教廷；哲學與文化；人文精神；整全；融合

並列摘要

Taiwan scholasticism was brought not from mainland China but from Europe by Chinese priests who had studied in Europe before People's Republic of China was founded in 1949. These priests could neither serve their own parishes in mainland China nor come to Taiwan, where the church in Taiwan was not really established. It was not until 1961, when the Roman church set up three new parishes (Hsinchu, Chiayi and Tainan), that Lo Kuang and Tu Pao-chin-the Bishop of Tainan and the Bishop of Hsinchu-brought their Chinese colleagues and students from Pontifical Urbaniana University along when they came to Taiwan. Together they started the development of Taiwan scholasticism, and Bishop Lo Kuang, in particular, formed the atmosphere for the development of scholasticism by publishing the predecessor of UNIVERSITAS and founding Catholic Window Press and the Monastery of S. Pius X. The appearance of Taiwan scholasticism was made in 1970, when the doctoral program of philosophy was formed at Fu Jen University; then the local research, the comparative study between scholasticism and Chinese philosophy along with the comparative study between scholasticism and Buddhism formed gradually a trend. In 1978, Bishop Lo Kuang became the president of Fu Jen University ; he not only valued the department of philosophy and the education of philosophy but also made UNIVERSITAS the center of the research and development of Taiwan scholasticism. The horizons of Taiwan scholasticism include the Concilium □cumenicum Vaticanum Secundum, Pope Jean-Paul II and the spirit of traditional Chinese philosophy, generally covering three level s: humanistic, comprehensive and universal meanings and values. In the framework of Taiwan scholasticism, the system is always the concrete method to practice theories; American educational philosopher Knight used to accuse contemporary philosophy of including merely metaphysics, epistemology and ethic s while ignoring the universality and comprehensiveness of systematic philosophy, as he believed that a philosophical system should consist in three parts: contents, attitudes and activities. Having developed for more than fifty years, the problems that Taiwan scholasticism encountered are basically related to western philosophy. Taiwan scholasticism should assimilate Chinese and western scholasticisms by understanding them profoundly, learning their respective methodologies, developing their respective strengths and pointing out the possibilities for their futures.