论《天主实义》中的自然理性  

On Natural Reasonin Tianzhu shi’i

作　　者：胡翠娥[1] Hu Cui’e

机构地区：[1]南开大学外国语学院

出　　处：《国际汉学》2020年第4期92-99,199,200,共10页International Sinology

基　　金：南开大学亚洲研究中心资助项目“利玛窦《天主实义》中的中西哲学撞击与交流”(项目号:AS1608)的阶段性成果。

摘　　要：“自然理性”或“自然法”,是利玛窦自认为在中国古代儒家经典中发现的与基督教一致的地方。利玛窦在其护教性著作《天主实义》中运用了最能体现该认识方式的西方中世纪经院哲学论题和思想,包括托马斯·阿奎那证明上帝存在的五种方法、用以批判佛道空无论和程朱理学的唯实论和分有论。尽管“自然理性”一开始被利玛窦作为连结天主教教义和儒家伦理思想的共同纽带,但是,要在西方中世纪哲学的“自然理性”与传统儒家思想建立在经验和心识基础上的“自然理性”之间划上等号尚为时过早。《天主实义》中论述的“自然理性”与利玛窦在中国传统经书中发现的“自然理性”之间的区别,其实是“逻辑理性”与“现世理性”之间的区别。Natural Reason or Natural Law in the ancient Chinese Confucian Classics was what Matteo Ricci found in agreement with Christianity.In his book Tianzhu shi’i,he used the topics and thoughts of Western medieval scholasticism,including Thomas Aquinas’five ways of proving the existence of God,to criticize the realism and division of“emptiness”and the“ultimate extreme”held by Buddhism,Taoism and the Neo-Confucianism.Although Matteo Ricci initially regarded Natural Reason as a common link between Catholic doctrine and Confucian ethics,it was still not possible to draw an equal line between the Natural Reason of western medieval philosophy and that of traditional Confucianism,which is based on experience and consciousness.The difference between the Natural Reason of western medieval philosophy and that of traditional Confucianism,is actually the difference between logical reason and temporal reason.

关 键 词：《天主实义》 自然理性 利玛窦 托马斯·阿奎那 

分 类 号：B503[哲学宗教—外国哲学]