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关于托马斯认知理论中上帝与人类认知活动的关系,有两种不同解释,一种认为人的认知活动并没有上帝的参与,并主要取决于亚里士多德主义式的自然化与经验化的抽象活动;另一种认为奥古斯丁主义式的神圣光照在人的认知活动中扮演了重要角色。本文认为这两种观点都有可取之处,也都有其不充分的地方。本文论述了这两条道路在托马斯认知理论中相合相异的复杂关系。而在这一关系中,两条道路的异质性更为突出。这一复杂关系能够反映托马斯在消化亚里士多德主义认知理论时所面对的一些问题及其努力。他的这一处境对于理解经院哲学甚至现代哲学的认知理论具有普遍性,同时也能从一个方面反映出中世纪天主教思想在消化与整合亚里士多德主义哲学时所面对的困难和挑战。
There are two different interpretations of the relationship between God and human cognition in Thomas Cognitive Theory. One is that there is no God’s participation in human cognitive activity and that it depends mainly on the naturalization of Aristotelianism Experience of abstract activities; the other that the Augustinian divine illumination plays an important role in human cognitive activities. This paper argues that both of these views have merit and some have their inadequacies. This article discusses the complicated relationship between these two paths in Thomas Cognitive Theory. In this relationship, the heterogeneity of the two roads is even more prominent. This complex relationship reflects some of the problems that Thomas faced in digesting Aristotelian cognitive theory and its efforts. His situation is universal for understanding cognitive theories of scholasticism and even modern philosophy. It also reflects the difficulties and challenges faced by Catholicism in the Middle Ages in digesting and integrating Aristotelian philosophy from one aspect .