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題 名 | 論多瑪斯.阿奎那理性化的激情思想=On Thoughts of Rationalized Passion of Thomas Aquinas |
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作 者 | 黃超; | 書刊名 | 哲學與文化 |
卷 期 | 35:4=407 2008.04[民97.04] |
頁 次 | 頁57-78 |
專 輯 | 多瑪斯哲學中的理性、信仰與倫理專題 |
分類號 | 142.272 |
關鍵詞 | 多瑪斯.阿奎那; 理性化; 激情; 德行主體; Thomas Aquinas; Passion; Rationalized; The subject of virtue; |
語 文 | 中文(Chinese) |
中文摘要 | 分有理性,或者說被理性化是多瑪斯激情思想的最本質的特徵。多瑪斯將人的認識能力與意欲能力緊密結合起來,指出沒有認識就沒有欲望。意志是理性意欲,激情是感性意欲。激情為人與動物所共有,但是,人的激情不同於非理性的動物的激情,動物的激情的活動出自必然性,而不是出自自由的選擇,但是,在人這裡,在服從理性的範圍內,激情分有某種自由,激情的活動屬於人的自主行為,在此意義上,多瑪斯明確將激情定位成倫理德行的主體。 多瑪斯的激情思想中,頗具創造性的部分是,通過對理性與激情的相互關聯的心理結構的探討,提出在人腦中部存在一個建立在其他感性能力基礎上的特殊功能,這就是「特殊理性」。特殊理性的一個重要功能就是聯繫普遍理性與個別的感覺象,這種聯繫使理性回到感覺象,將感覺象提升至意識層次。而感覺象是激情的形式物件,形式物件界定激情,所以激情亦分有理性。其結果是,理性照亮並完善激情,理性對激情的支配是通過特殊理性的「內在對話」完成,而激情與理性保持張力的同時也內在地具有服從理性的自然傾向。 |
英文摘要 | Participating in the reason, or rationalized passion, is the most essential character of Thomas's passion theory. Thomas merged human being's cognitive power with appetitive power. He pointed out that there would be no appetite without cognition. The will is the intellective appetite, or, in Aristotle's word, the intellective appetite or appetitive intellect. The passion is the sensitive appetite, and is owned by human and animals mutually. Thomas asserted that human's passion is distinct from animal' passion for that the non-rational animals' passive activities inevitably came from their nature other than free select. But in man, in so far as it participates in the reason, Aquinas recognized passion has a certain share of liberty, and passion's activities are voluntary acts of human beings. Furthermore, he pointed out that human's passion has become a rational capability due to the participation in the reason. In such a sense, the passion can be the subject of human virtue. The most creative part in Thomas's passion theory is his ”particular reason”. Through analyzing the correlation of psychological structure between reason and passion, Thomas put forward that there exists a specific function which set up on the basis of other sense capability in human's middle brain. He called it particular reason, An important function of particular reason is to connect the universal reason with singular phantasm, which brings intellect turn to the phantasm, and upgrades it to the layer of consciousness. Moreover, phantasm is the formal object of passion. The differentiae of formal objects define distinct kinds of potencies, so the passion has also participated in the reason. The result is that, the intellect illuminates and perfects passion. The guiding and moving of reason on passion is finished through particular reason's internal dialogue, where the passion keeps the tensity with reason and has also a nature internal incline of obedience to reason. |
本系統中英文摘要資訊取自各篇刊載內容。