邓·司各脱论原因秩序与上帝超越性——对现代动力世界根源的一个考察  

Duns Scotus's order of causes and the transcendence of God: A study of the origin of the modern efficient world

作　　者：雷思温[1] LEI Si-wen(Renmin University of China, Beijing 100872, China)

机构地区：[1]中国人民大学,北京100872

出　　处：《云南大学学报（社会科学版）》2017年第3期21-34,共14页The Journal of Yunnan University:Social Sciences Edition

基　　金：2016年度中国人民大学科学研究基金新教师启动金"中世纪形而上学问题研究"(项目号:16XNFO31)的资助

摘　　要：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 aim at constructing the modern man and the modern world by efficient causality. In order to understand the emergence of the outlook of the modern efficient world,we should not only pay attention to the development of natural sciences,but also notice the theological implications of this development: the issue of the transcendence of God.In Duns Scotus' s treatment of the order of causes,the exemplar causality between the creatures and God in Thomas Aquinas' theory is completely replaced by efficient causality,and the first final cause is understood as divine love. Consequently,the function of efficient causality in the creatures' causality with God is largely reinforced,and the transcendence of God in the causal system could be preserved by a non-metaphysical approach. Scotus' s doctrine of the order of causes meets the requirement of 1277 Condemnation concerning the reorientation of the relationship between theology and philosophy,and lays the foundation for early modern philosophers' emphasis on efficient causality through William Ockham and other successors.

关 键 词：司各脱 动力因 范式因 原因秩序 上帝超越性 

分 类 号：B503.23[哲学宗教—外国哲学]