丁若鏞哲學本體論研究：當代新儒家與天主教思想之比較為中心

本文目的在於證明丁若鏞哲學的本體論是建基於天主教理論。為達成此目的，本文將試圖探討不僅是丁若鏞哲學中所出現的「上帝」，丁若鏞本人所理解的「本體」也是與天主教的「上帝」同樣充滿具有神學意涵。其討論過程中，本文所持之論證要點有三：一、儒家不同於與天主教同樣的宗教形態，其不同之處就是神的人格性；二、明末來華的傳教士將人格化的「上帝」當作其哲學體系的本體看待，這也是傳教士們批判且否定「理」的原因所在；三、丁若鏞對「理」的否定所凸顯的問題意識與傳教士是一脈相通。由此可見，丁若鏞並不是否定本體，而將人格化的「上帝」放在原來「理」所代表的本體之位。

關鍵字

丁若鏞；天主教；本體；上帝；人格性

並列摘要

The purpose of this paper is to prove that the ontology of Jeong Yakyong's philosophy is based on Catholic theory. In order to achieve this goal, this article will try to explore not only the ＂God＂ that appears in Jeong Yakyong's philosophy, but also the ＂Noumenon＂ that Jeong Yakyong himself understands is also full of theological meanings of the Catholic ＂God.＂ In this discussion, there are three main points of argument. First, broadly speaking, although Confucianism can be the Humanist Religion with religious characters by emphasizing ＂immanent transcendence＂, it is impossible to equate with Catholicism, because of the personality of God. Second, the missionaries who came to China in the late Ming Dynasty regarded the personified ＂God＂ as the Noumenon of their system of thought. This is also the reason why the missionaries criticize the Li (理). Third, Jeong Yakyong's questioning of Li is focused on the Li as the Noumenon but without reason and action. In this regard, the critical mind Jeong Yakyong has on the issue of the Li is parallel to the missionaries who denied the Li based on the personality of God. It can be seen that Jeong Yakyong does not deny the Noumenon, but puts the personified ＂God＂ in the position of the Noumenon represented by the Li.