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20世纪西方自然法理论有所复兴。二战后西蒙(Yves Simon)的《自然法的传统》、马里旦(Jacques Maritain)的《人和国家》代表着第一次高潮,第二次则以“新自然法理论”学派为代表,代表作有格里塞(Germain Grisez)《节育与自然法》和菲尼斯(John Finnis)《自然法与自然权利》①,引起了许多相关的讨论,涌现出一大批名家,其中不少人有天主教背景。20世纪60年代,马里旦和新托马斯主义者对阿奎那自然法的阐发引来分析哲学家尼尔森的批判,而尼尔森又遭到反驳,在讨论的过程中,跟阿奎那自然法观念有关的一些问题逐渐得到澄清和深入思考。本文首先介绍阿奎那本人的自然法理论,其次介绍马里旦对它的解释,然后介绍尼尔森对马里旦的批评以及波尔克对尼尔森的反驳。这些批评有助于我们理解一直存在于关于自然法的思考和争论中的深层次问题。
The revival of Western theory of natural law in the 20th century. Yves Simon’s Tradition of Natural Law after World War II, “Man and the Country” by Jacques Maritain represent the first climax, and the second is represented by the “New Natural Law Theory” school , With Germain Grisez’s “Birth Control and Natural Law” and John Finnis “Natural Law and Natural Rights”, aroused much discussion and a large number of famous people emerged, many of whom had Catholic background. In the 1960s, the elucidation of Aquinas natural law by Marianne and Neo-Thomists led to the criticism of analytic philosopher Nelson. Nielsen was refuted again. In the process of discussion, he was concerned with Aquinas’s concept of natural law Some of the issues gradually be clarified and in-depth thinking. This paper first introduces Aquinas’ theory of natural law, then introduces Maridan’s explanation of it, and then introduces Nelson’s criticism of Maridan and Polk’s refutation of Nielsen. These criticisms help us to understand the deep-seated problems that have always existed in the thinking and argument about natural law.