吕宋唐字书中的“神魂”论--亚里士多德灵魂学说最早的汉语概说  

Theory of“Spiritual Soul”in the Sinophonic Books of Luzon:The Earliest Chinese Overview of Aristotle’s Theory of Soul

作　　者：代国庆[1] DAI Guoqing

机构地区：[1]华南师范大学历史文化学院,广东广州510006

出　　处：《北京行政学院学报》2021年第3期122-128,共7页Journal of Beijing administration institute

基　　金：国家社会科学一般项目(17BZJ028)。

摘　　要：16世纪末17世纪初,在菲律宾马尼拉的多明我会士译介了亚里士多德的灵魂学说。高母羡在《辩正教真传实录》初涉此话题,提出游魂、神魂等概念,并主要对禽兽游魂展开论述,且多汲取中国思想文化。多麻氏继续高母羡的未竟之业,在《新刊格物穷理便览》中综论神魂三品之说,进而聚焦人的神魂,涉及人神魂的三种机能、感觉机能的生理基础、理智灵魂及其内容、主动理智和被动理智的关系、神魂不朽等话题,由此西方灵魂学说首次获得较为系统的汉语呈现。在论证过程中,多麻氏忠实于亚里士多德的灵魂观,并按照托马斯神学路线,适时宣讲神学教义,而对于儒家文化的借鉴则十分有限。In the late 16th and early 17th centuries,the Dominicans in Manila of the Philippines translated and introduced Aristotle’s theory of soul.This topic was first involved in Juan Cobo’s Apologia de la Verdadera Religion,where the concepts such as“wandering soul”and“spiritual soul”were put forward,the wandering soul of animals was mainly discussed,and the intellectual resources were often drawn from Chinese thought and culture.Following the unfinished work of Cobo,Tomas Mayor made a comprehensive discussion on the theory of the three grades of spiritual soul in the Introduccion del Simbolo de la Fe,and then focused on the spiritual soul of human,involving the three functions of the spirit and soul of human,the physiological basis of the sensory function,the intellectual soul and its details,the relationship between the active and passive intelligence,the immortality of the spiritual soul and other topics.Thus the western theory of soul was first presented in Chinese systematically.In the process of argumentation,Mayor was faithful to Aristotle’s view of soul,and preached theological doctrines in due time according to Thomas Aquina’s theological approach,but had limited reference to Confucian culture.

关 键 词：亚里士多德 灵魂学说 高母羡 多麻氏 《辩正教真传实录》 《新刊格物穷理便览》 

分 类 号：K249[历史地理—历史学]