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诸多早期现代哲学家们着力于利用动力因果关系对现代人与现代世界进行规划。为了理解现代动力世界观的兴起,我们不仅需要注意自然科学的发展,也需要注意这一变化背后隐蔽而更为根本的神学考虑:上帝的超越性问题。在司各脱对于原因秩序的规划之中,在托马斯等人那里的受造物与上帝之间的范式因果关系被动力关系所取代,上帝作为第一目的因主要体现为爱。这使得动力因果关系在受造物与上帝的因果关系中的作用大大增强,同时上帝在因果系统之中的超越性通过爱而得以以非形而上学的方式得到保证。这一方面迎合了77禁令对于神学与哲学关系的重新规定;另一方面通过奥卡姆等后继者的继续发展,为早期现代哲学对动力关系的倚重铺平了道路。
Many early modern philosophers focused their efforts on using the power causality to plan the modern and the modern world. In order to understand the rise of the modern world view of power, we not only need to pay attention to the development of natural science, but also need to pay attention to the hidden and more fundamental theological considerations behind the change: the transcendence of God. In Scott’s planning of the cause order, the paradigmatic causal relationship between creation and God at Thomas et al. Is replaced by the power relationship, which God primarily as a manifestation of love. This makes the power causation greatly enhanced in the causal relationship between creation and God, and the transcendence of God in the causal system is assured by metaphysics through love. On the one hand, it catered to the restatement of the bans on the relationship between theology and philosophy on the one hand, and on the other hand, the continued development of the successors such as Occam paved the way for early modern philosophy to rely heavily on the power relations.