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°¢¿üÄÇÈËÐÔѧ˵µÄÐÎÉÏ»ù´¡££°×ºç °¢¿üÄÇÈËÐÔѧ˵µÄÐÎÉÏ»ù´¡ °× ºç Abstract£ºIt is based on the understanding of the oneness of man that Aquinas establishes a distinctive doctrine of substance and essence in his metaphysics. He divides the different kinds of substances with different methods to find the essence in them, and in this way he finds the key point to understand that human soul is the substantial form of human being and it also can be the subsistent form because of its intellectual power which can operate without body; he insists that the essence of the composite substance is existent and complex, which deepens the purport to emphasize the unity and the individuality of man in his anthropology; he also distinguishes being as actuality and essence as potentiality, and in this way he confirms that man must be studied and understood in his existent activity. Beside these, Aquinas develops his doctrine of the particularity of essence based on the concepts ¡°designated matter (materia signata)¡±and ¡°individual form (formae individuantur)¡± so that in his anthropology the significance of the human body comes into prominence, and the problem of the individuation of the human soul has been solved. In the end,the oneness of man in the field of man¡¯s substantial structure has been resolved. Key words: Aquinas, anthropology, substance, essence, form, matter
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[26] ¶ÎµÂÖÇ ¡°°¢¿üÄǵı¾ÖÊѧ˵¶ÔÑÇÀïÊ¿¶àµÂµÄ³¬Ô½¼°ÆäÒâÒ塱£¬¡¶ÕÜѧÑо¿¡·2006ÄêµÚ8ÆÚ£¬µÚ59-65Ò³¡£ [27] [Òâ] T£®°¢¿üÄÇ£º¡¶ÂÛ´æÔÚÕßÓë±¾ÖÊ¡·µÚËÄÕ£¬¶ÎµÂÖÇÒ룬¡¶ÊÀ½çÕÜѧ¡·2007ÄêµÚ1ÆÚ£¬µÚ53-76Ò³¡£ [28] ¶ÎµÂÖÇ£º¡°°¢¿üÄǵı¾ÖÊѧ˵¶ÔÑÇÀïÊ¿¶àµÂµÄ³¬Ô½¼°ÆäÒâÒ塱£¬¡¶ÕÜѧÑо¿¡·2006ÄêµÚ8ÆÚ£¬µÚ59-65Ò³¡£ [29] Thomas Aquinas: Summa Theologica, ¢ñ, Q.79 a.1. [30] [Òâ] T£®°¢¿üÄÇ£º¡¶ÂÛ´æÔÚÕßÓë±¾ÖÊ¡·µÚ¶þÕ£¬¶ÎµÂÖÇÒ룬¡¶ÊÀ½çÕÜѧ¡·2007ÄêµÚ1ÆÚ£¬µÚ53-76Ò³¡£ [31] Thomas Aquinas, In Boethii De trinitate expositio, q.4 a.2. [32] Jason T Eberl, Aquinas On the Nature of Human Beings, The Review of Metaphysics, Dec. 2004, PP.333-365. [33] [Òâ] T£®°¢¿üÄÇ£º¡¶ÂÛ´æÔÚÕßÓë±¾ÖÊ¡·µÚ¶þÕ£¬¶ÎµÂÖÇÒ룬¡¶ÊÀ½çÕÜѧ¡·2007ÄêµÚ1ÆÚ£¬µÚ53-76Ò³¡£ [34] ¶ÎµÂÖÇ£º¡°ÊÔÂÛ°¢¿üÄÇÌØÖ¸ÖÊÁÏѧ˵µÄ±ä¸ïÐÔÖʼ°ÆäÉñÕÜѧÒâÒ塱£¬¡¶ÊÀ½ç×Ú½ÌÑо¿¡·2006ÄêµÚ4ÆÚ£¬µÚ92-101Ò³¡£ [35] [Òâ] T£®°¢¿üÄÇ£º¡¶ÂÛ´æÔÚÕßÓë±¾ÖÊ¡·µÚ¶þÕ£¬¶ÎµÂÖÇÒ룬¡¶ÊÀ½çÕÜѧ¡·2007ÄêµÚ1ÆÚ£¬µÚ53-76Ò³¡£ [36] ¶ÎµÂÖÇ£º¡°ÊÔÂÛ°¢¿üÄÇÌØÖ¸ÖÊÁÏѧ˵µÄ±ä¸ïÐÔÖʼ°ÆäÉñÕÜѧÒâÒ塱£¬¡¶ÊÀ½ç×Ú½ÌÑо¿¡·2006ÄêµÚ4ÆÚ£¬µÚ92-101Ò³¡£ [37] ÕÔ¶Ø»ª£º¡¶»ù¶½½ÌÕÜѧ1500Äê¡·£¬±±¾©£ºÈËÃñ³ö°æÉ磬1994Ä꣬µÚ388Ò³¡£ [38] Thomas Aquinas, Summa Theologica, ¢ñ, Q.85 a.1. [39] [Òâ] T£®°¢¿üÄÇ£º¡¶ÂÛ´æÔÚÕßÓë±¾ÖÊ¡·µÚ¶þÕ£¬¶ÎµÂÖÇÒ룬¡¶ÊÀ½çÕÜѧ¡·2007ÄêµÚ1ÆÚ£¬µÚ53-76Ò³¡£ [40] [Òâ] T£®°¢¿üÄÇ£º¡¶ÂÛ´æÔÚÕßÓë±¾ÖÊ¡·µÚËÄÕ£¬¶ÎµÂÖÇÒ룬¡¶ÊÀ½çÕÜѧ¡·2007ÄêµÚ1ÆÚ£¬µÚ53-76Ò³¡£ [41] [Òâ] T£®°¢¿üÄÇ£º¡¶ÂÛ´æÔÚÕßÓë±¾ÖÊ¡·µÚÁùÕ£¬¶ÎµÂÖÇÒ룬¡¶ÊÀ½çÕÜѧ¡·2007ÄêµÚ1ÆÚ£¬µÚ53-76Ò³¡£ [42] ¶ÎµÂÖÇ£º¡°ÊÔÂÛ°¢¿üÄǵı¾ÖÊÌØÊâѧ˵¼°ÆäÏÖʱ´úÒâÒ塱£¬¡¶ÕÜѧ¶¯Ì¬¡·2006ÄêµÚ8ÆÚ£¬µÚ33-38Ò³¡£ [43] ¶ÎµÂÖÇ£º¡°ÊÔÂÛ°¢¿üÄÇÌØÖ¸ÖÊÁÏѧ˵µÄ±ä¸ïÐÔÖʼ°ÆäÉñÕÜѧÒâÒ塱£¬¡¶ÊÀ½ç×Ú½ÌÑо¿¡·2006ÄêµÚ4ÆÚ£¬µÚ92-101Ò³¡£ [44] Thomas Aquinas, Summa Theologica,¢ñ, Q.77 a.2. [45] Anton Charles Pegis, St. Thomas and The Problem of the soul in the thirteen century, Toronton, Canada: ST. Michael¡¯s College, 1934, PP.121-122. [46] ¶ÎµÂÖÇ£º¡°ÊÔÂÛ°¢¿üÄǵı¾ÖÊÌØÊâѧ˵¼°ÆäÏÖʱ´úÒâÒ塱£¬¡¶ÕÜѧ¶¯Ì¬¡·2006ÄêµÚ8ÆÚ£¬µÚ33-38Ò³¡£ [47] Fernand Van Steenberghen, Thomas Aquinas and the Radical Aristotelianism, Washington. D.C.: The Catholic University of Amercia Press, P70, 1980. Rrintviews : 41472010/5/15 9:31:52
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