生命觀和解放人本論

生命觀本身來說，是一個平凡的題目，因為我們每天都體驗它的不證自明。然而，當有人要我們仔細談論它，我們就會面臨非常複雜的問題，尤其當我們發現有些著名的哲學家，如叔本華或沙特，對生命有著極其特殊的看法。哲學家們對生命充滿著悲觀或是荒謬的看法，挑戰我們的思考，要我們找出生命真正的意義是什麼，總之，人的生命是身心靈的綜合，然而，這綜合建立在哪一個基礎呢？該問題碰觸到每個時代形上學討論的根源，這就是有關靈魂的問題。人的生命深根於自然之上，並在不同的文化中滋養，如此，生命能同時是創造和進化。當我們對生命正確的瞭解，我們就能將科學和宗教觀連在一起，這平常被誤會為對立的二極，或是二個相互矛盾的觀點，如德日進在他的兩本著名的著作中所證明的，即《人的現象》和《神的氛圍》。生命的人化，不但是宇宙進化的高峰，它也能在人的思考當中，從錯誤中學習，得到生命本來擁有的目的。換言之，神就是整個宇宙，所以也是整個生命的起源和終結。我們就面臨了一個問題，一方面我們知道生命是被安排而前進，邁向神之氛圍的圓滿，但另一方面，我們每天面對的是挫折和痛苦，這如何釐清呢？首先，我們都知道，人是身心靈的整合，所以困難或痛苦是複雜而多層面的現象。我們接受宇宙的物質，建構我們的身體，使它能活著，但在生活過後，便把肉身還給宇宙，所以，我們和其它的受造物，都會有同樣的物質規律。認識我們的身體和宇宙相連，我們能看出我們應該如何適應，才能夠活的很好。在心靈上，我們能瞭解自己和周遭環境，而選擇生命的方向，於是，我們會面臨痛苦的悖論，每一個生命都會經過痛苦，但是痛苦也可能讓我們毀滅。當我們如此的生活，便發現人生活的有限，也會發現人的異化或是結構性的罪惡。這對解放神學來說，是非常重要的現象，讓他們學會，如何從罪惡解放出來，邁向人生命的圓滿。這不但是解放神學所體驗到的，也是人性所面臨的問題，於是，人性的解放，可以接受並學習，在過去的五十年，解放神學面臨起伏，而認出自身發展的歷史，亦蒙受天主聖神的臨在與領導。總之，生命是賜與我們的禮物，讓我們分享並彼此照顧，使它能成為邁向生命最終的圓滿。

關鍵字

生命；生命觀；德日進；解放神學；解放人本

並列摘要

To talk about life is easy, because we, human beings are living, and experience everyday life's self-evidence. Yet, when somebody asks us to describe in detail what life is or should be, we face a tremendous problem. This is especially so when we discover many well-known philosophers, like Schopenhauer or Sartre who defend such strange opinions about it: life is ephemeral or absurd. Their pessimistic view challenges our thinking and provokes us to find out an authentic and extensive view with consideration from cosmological, philosophical and theological perspectives. In short, human life is a unity of physical, mental and spiritual dimensions. What is the substance which makes us understand life and the phenomenal manifestation of underlying human life? The question touches the nerve of metaphysical discussion. It is the topic of the ”soul”. Human life has a deep root in nature and is nourished by the accumulation of various cultures. In this sense it is at the same time creative and evolutionary. A correct understanding of human life can thus draw scientific and religious views together, although these are often considered as being in opposition or even as contradictory. Teilhard de Chardin elaborated a unitive view in The Phenomenon of Man and The Divine Milieu. Humanization of life means not only a crowning of cosmic evolution with the survival of the fittest and successful adaptation to difficult circumstances, but also creative learning through mistakes in order to attain the aims which are deep down in human life. God is known as the Alpha and Omega of the whole universe and therefore also of life. If human life is so well ordered and aims toward the fulfillment of Divine Life, what about suffering? How can we justify it? We borrow material parts to form our body and surrender them back after life. We have mass and experience inertia like other creatures. Natural catastrophes could be considered as neutral events. We could learn how to foresee them and find a way to cooperate with them. Yet we are aware of what causes our unhappiness and try to plan our life. Here we are often stuck with a problem, especially when we face moral or religious choices. We are confronted with the paradox of suffering: in suffering we are experience of growth or possible perishing. What sociology refers to as alienation and religion calls sin can both help us to discover the limits of the human being. This is very significant for liberation theology, and therefore for human liberation. Human history reflects on ways of growing. It is a learning process of dealing with ”free from” and ”free for”. Human liberation can learn from the liberation theology of the last fifty years, as expressed in the Conferences of Medellin, Puebla, San Domingo and the Synod of America, and discover the Holy Spirit leading us with different spiritualities. In short, life is a gift entrusted to us for living, sharing and fulfillment for a certain period of time and thus helps us build up ways of attaining life's ultimate aim.