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題名：若望．董思高從神學人學的洞察來論自由
作者：陳德海
作者(外文)：TRAN DUC HAI
校院名稱：輔仁大學
系所名稱：哲學研究所
指導教授：鄔昆如
李振英
學位類別：博士
出版日期：2008
主題關鍵詞：董思高；自由意志；決定論；偶然性；Duns Scotus；Free will；synchronic contingency；dterminism
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自由”，這個主題在董思高的思想系統中是一個很重要的思想。
2.從神學及人學的角度來論自由
首章：概要
A．哲學思維世界的背景：中世期（第十三世紀）的特色：
1.鼎盛時期的亞里斯多德的學說和其挑戰。
2.哲學家與神學家之間的爭論。
3.理性和信仰之間的關係。
B．董思高的生平：特別注意董思高之方濟會會士的身分及其一生的目標，尋求信仰與理性之間的和諧。
第二章：自由意志的主題
1.古代與中世紀的縱覽。
2. 中世紀重要人物: 奧斯定；文德；多瑪斯。
3. 聖多瑪斯與思高之間的比較。
第三章：董思高對自由的看法：意志是一個自由和有力的功能。
1. 關鍵的因素：偶性。
2. 同時的偶性: 一個事情正當它存在時，它的潛能性也存在著。( 合乎邏輯的可能性= logical possibility)
3. 基本的自由之類型：相反的行為、相反的對象、相反的效果。
4. 自由意志的特點：為利益的傾向 (affectio commodi)、為正義的傾向 (affectio justitiae)、堅持性(firmitas)。
　
IV. 第四章: 適時性 ( relevance)
1. 董思高對自由的看法有可信靠性 (plausibility)。
2. 人的威嚴和價值。
3. 一種了解實體（reality）的方法。
結論：
1. 思高的哲學包含的是個人尊嚴、善良、愛情和友誼的哲學。人類擁有能力當天主的對話夥伴，而且有權利接受或拒絕祂。
2.高思想的中心就是在信仰事件的整體中, 也就是重視天主在基督身上，因此他盡力地尋求一個信仰及理性之間的和調。
3. 深深的體會天主的絕對性 - 祂本來是愛-。
4. 思高強調意志是為了兩個目的: 使彰顯天主的絕對自由、表達人類的能力與渴望跟祂結合一起。這是一個神秘的傾向。
Introduction:
“Duns Scotus’ theo-anthropological vision of Freedom”
The title of this dissertation may a priori raise a doubt among many people: How can man be free agent, given that God is considered as the cause of all causes, “how is human freedom consistent with God’s providential control of the universe and his foreknowledge of how we will act?” Besides, there exists an important connection between freedom and reason, because a free agent should be “an agent capable of reasoning or deliberating about how to act, and of taking decisions about how to act on the basis of that deliberation.” Put it in another way, our freedom of action is based on a freedom of decision-making. In this case, it seems that not only “God and his nature were seen as posing intellectual difficulties for belief in human freedom,” -that, indeed, has posed a big problem for theology-, but the will-based theory, the one which holds that freedom of action consists in freedom of will , is rather controversial for the modern philosophy, “either by modern compatibilists or by modern incompatibilists.” One important reason making this will-based theory controversial is
freedom of action has proved so puzzling an idea – to the point nowadays of often being thought incoherent and impossible- that philosophers have become increasingly inclined just to ignore or abandon the notion when doing moral philosophy. They have tried to make sense of morality without talking about freedom.
This above problem of freedom which involves in reality theological belief and philosophical input, was once the main concern of John Duns Scotus (1266-1308), a Franciscan philosopher-theologian of the last decades of the thirteenth century. Like any thinker of his time, Scotus developed his philosophical vision in the framework of theology. And the theological vision of Scotus is primarily based on the Franciscan spirituality giving prominence to God’s love, a God of Revelation who freely took initiative in entering into conversation with human being. This makes Broadie state pertinently
no-one philosophizes in a cultural vacuum, and, as is obvious, knowledge of the cultural context of a philosopher helps us to understand his philosophy; it can never hinder us. It is for this reason that I emphasize the fact that Scotus wrote not merely as a Christian, but as a Franciscan. His Order defined the character of his faith, and it was precisely upon love that that faith was focused. Faith was the space of Scotus’ philosophy.
Hence, upon this basis, Scotus worked to
rethinking the relationship between philosophy and theology in light of a deeper understanding of Aristotle as well as a concern to safeguard key elements of Christian revelation: the possibility for free choice in the will, the contingency of creation and the value of theology as a scientific discipline.
In order to grasp the development of Scotus’ thinking, a survey on the historical context should be legitimate, as it provides with “a basic awareness of the historical moment that served as context for his philosophical and theological reflection as well as an awareness of his life and works.” (chap. I) The well known emphasis of Scotus on the primacy of the will could be better understood, if one has a look upon the different understandings of the will within the context of the intense and seemingly endless debate relating the relation between faith and reason, theology and philosophy. In reality, this emphasis is but a consequence of Scotus’ conceiving theology as practical science whose ultimate aim is love. And as he views also the closeness of the relation between love and the will, it is expected that he argues that will is the power within which love is located. Consequently, for him, “love of God has greater value than has knowledge of Him” and accordingly, “the fullest perfection of the human person as rational involves loving in the way God loves, rather than knowing in the way God knows.” Besides, the different points of view of the key thinkers of the medieval period as St. Augustine, St. Bonaventure, St. Thomas help clarify the intricate nature of human action within the framework of Christianity. (chap. II)
Another consequence of Scotus’ faith in the God of love is his insistence upon the absolute freedom of God in the act of creation ex nihilo. God’s act of creating is primarily a free act of his will which makes possible the existence of free causality. Therefore, for Scotus, human freedom is grounded upon divine freedom and “creative freedom [is] as the expression of the highest and most prefect operation of the will [which] is situated in divine activity and mirrored by human action.” Accordingly, by considering upon the divine will and by describing divine action as the model for human freedom that Scotus comes to understand the structure and the operation of the human will, especially its two affections, affection for the beneficial and affection for justice. It is thanks to the ability to transcend the sphere of nature towards the nobler sphere of values of this affection for justice, and it is by the holding firm to the good in itself of this “libertas innata” or “ingenita libertas” , as so called by Scotus, that human dignity has its foundation in rational freedom. (chap. III) This power of self-transcendence not only makes man “capax infiniti,” but prompts him to develop his potential receptivity, his creativity to mark his signature as a person, “imago Dei,” whose “nobility is not what he can realize by his own powers, but what he can reach as a gift of the benevolence of God.” And since love is from person to person, each individual or “haecceitas”, as a special object of God’s creative love, does not close in upon himself or herself, rather “seeks others in their uniqueness and above all that Eternal Other, Whose uniqueness he or she reflects.”
As a man endowed with qualified intellectual and spiritual gifts, Scotus knows how to make use of the intellectual formation and development he receives in the most famous universities of the times (Oxford, Paris, Cologne), especially he not only made of good use of Aristotelian logical and metaphysical categories, but
[his] use of logical possibility as an operative methodology for his understanding of creation as contingent and dependent upon the voluntary self-determined act of God, along with his understanding of divine synchronic freedom, opens up the possibility for a new interpretation of the world.
Scotus’ vision of the universe and of the human development may help avoid either the scientific materialism or the religious dualism, as states strongly the anthropologist, Michael O’Brien:
Don’t make the fundamental mistake of confusing science and belief. […] Do not conflate science as a sense-making system with belief as a sense-making system. They are both valid systems, and they are not exclusionary. (chap. IV)
"Sooner or later one has to choose...if one wishes to remain human" These words of Graham Greene may sound provocative and somehow truthful to anyone who wants to make his life meaningful. Because a human life does make sense when man is making an act of free choice. As for Scotus, the fullest human life should be a life of choice based on the love of God.
Bibliography

I. Primary Sources:
a/ Duns Scotus’ Works:
Scotus, John Duns. Opera omnia. 12 volumes. Lyons: Edition Luke Wadding, 1639. ( Reprint, Hildesheim, 1968).
Scotus, John Duns. Opera omnia. Editio nova juxta editionem Waddingi. 26 volumes. Paris: Edition Vives, 1891-1895.
Scotus, John Duns. Opera omnia. Studio et cura Commissionis Scotisticae ad fidem codicum edita. Vatican City : Ordinatio I-VII 1950-1973, Lectura XVI-XVIII 1960-1982.
b/Collections of texts
John Duns Scotus: A treatise on God as First Principle. Translated and edited with commentary Allan B. Wolter, O.F.M .Chicago: Franciscan Herald Press, 1966.
Duns Scotus on the will and morality. Translated and with an introduction by Allan B Wolter. Washington D.C : The Catholic University of America Press, 1997.
John Duns Scotus: Contingency and Freedom. Lectura I 39. Introduction, translation and commentary by A.Vos Jaczn, H.Veldhuis, A.H. Looman-Graaskamp, E. Dekker, N.W Den Bok. Dordrecht / Boston / London: Kluwer Academic Publishers, 1994.
Jean Duns Scot: Prologue de l’Ordination. Présentation et traduction annotée de Gérard Sondag. Paris: Presses Universitaires de France, 1999.
La Théologie comme science pratique. Prologue de la “Lecture”. Introduction, traduction et notes, trans. Gérard Sondag. Biblothèques des textes philosophiques. Paris: J.Vrin, 1966.
Duns Scotus on Divine Love. Texts and commentary on Goodness and Freedom, God and humans. Edited by A.Vos, H.Veldhuis, E. Dekker, N.W. Den Bok, A.J. Beck. Aldershot: Ashgate, 2003.

II. Secondary Sources:
a/ Books:
Barbour, Ian G. Religion and Science. Historical and Contemporary Issues. HarperSanFrancisco, 1997.
Bentley, Alex. The Edge of Reason? Science and Religion in Modern Society. London: Continuum International Publishing Group, 2008.
Beraud de Saint-Maurice. John Duns Scotus: A Teacher for our Times. Translated by Columban Duffy, O.F.M. New York: Franciscan Institute St. Bonaventure, 1955.
Bettoni, Efrem. Duns Scotus: The Basic Principles of his Philosophy. Translated and edited by Bernadine Bonansea. Washington D.C.: The Catholic University of America Press, 1961.
Bonansea, Bernadine. M. Man and his Approach to God in John Duns Scotus. Lanham, Md.: University Press of America, 1983.
Bréhier, Emile. La Philosophie du Moyen Age. Paris: Editions Albin Michel, 1937 et 1971.
Caputo, John D. Heidegger and Aquinas. An Essay on Overcoming Metaphysics. New York: Fordham University Press, 1982.
Cross, Richard. Duns Scotus. New York: Oxford University Press, 1999.
Currey, Cecil B. Reason and Revelation: John Duns Scotus on natural theology. Synthesis Series. Chicago, Illinois: Franciscan Herald Press, 1977.
Dawkins, Richard. The God Delusion. New York: First Mariner Books edition, 2008.
Gemelli, Agostino. The Franciscan Message to the World. Translated and adapted by Henry Louis Hughes. London: Burns Oates and Washbourne Ltd., 1934.
Gilson, Etienne. Jean Duns Scot. Introduction à ses Positions Fondamentales. Paris : Librairie philosophique J.Vrin, 2005.
Gilson, Etienne. Pourquoi saint Thomas a critiqué saint Augustin, suivi de Avicenne et le Point de Départ de Duns Scotus. Paris : Librairie philosophique J. Vrin, 1986.
Hissette, Roland. Enquête sur les 219 Articles Condamnés à Paris le 7 Mars 1277 Louvain: Publications Universitaires; Paris: Vander-Oyez, 1977.
Honnefelder, Ludger. Rega Wood, and Mechthild Dreyer, eds. John Duns Scotus: Metaphysics and Ethics. Leiden : Brill, 1996.
Ingham, Mary Beth. CSJ. The Harmony of Goodness. Mutuality and Moral Living according to John Duns Scotus. Quincy Illinois. : Franciscan Press, 1996.
Ingham, Mary Beth. Scotus for Dunces. An Introduction to the Subtle Doctor. New York: St. Bonaventure University, 2003.
Ingham, Mary Beth. Ethics and Freedom: An Historical- Critical Investigations of Scotist Ethical Thought. Lanham, MD : University of America Press, 1989.
Ingham, M. B. and Dreyer, M. The Philosophical Vision of John Duns Scotus. An Introduction. Washington D.C.: The Catholic University of America Press, 2004.
Loiret, Francois. Volonté et Infini chez Duns Scot. Paris: Editions Kime, 2003.
Longpré Ephrem. La Philosophie du Bienheureux Duns Scot. Paris: Société et Librairie S. François d’Assise, 1924.
Nothwehr, Dawn M. The Franciscan View of the Human Person: Some Central Elements. New York: The Franciscan Institute, St. Bonaventure University, 2005.
McGrath, Alister. The Dawkins Delusion? London 2007
Polkinghorne, John. Belief in God in an Age of Science. New Haven and London: Yale University, 1998.
Shannon, Thomas A. The Ethical Theory of John Duns Scotus. A Dialogue with the Medieval and Modern Thought. Quincy, IL: Franciscan Press, Quincy University, 1995.
Sondag, Gérard. Duns Scot. La métaphysique de la singularité. Paris: J. Vrin, 2005.
Veuthey, Léon. Jean Duns Scot. Pensée Théologique. Paris: Editions Franciscaines 1967.
Vignaux, Paul. Philosophie au Moyen Age. Paris: J. Vrin, 2004.
Vos, Antonie. The Philosophy of John Duns Scotus. Edinburg: Edinburg University Press, 2006
Wolter, Allan.B. The Philosophical Theology of John Duns Scotus. Edited by Marilyn McCord Adams. Ithaca, New York : Cornell University Press, 1990.
Wolter, Allan B. Scotus and Ockham. Selected Essays. New York : Franciscan Institute, St. Bonaventure University, 2003.
Wolter, Allan B. and Blane O’Neill. John Duns Scotus, Mary’s Architect. Illinois : Franciscan Press, 1993.
Wolter, Allan B. and William Frank. Duns Scotus, Metaphysician. West Lafayette : Purdue University Press, 1995.

b/ Articles:
Balic, Charles. ofm. John Duns Scotus. Some reflections on the Occasion of the Seventh Centenary of his Birth. Rome : Scotistic Commision, 1966.
Balic, Charles. ofm “The Life and Works of John Duns Scotus.” in John Duns Scotus, 1265-1965, edited by John K. Ryan and Bernadine M. Bonansea. Washington D.C.: The Catholic University of America Press, 1965 : 1-27.
Balic, Charles. ofm “The Nature and Value of a Critical Edition of the Complete Works of John Duns Scotus.” in John Duns Scotus, 1265-1965, Washington D.C. 1965, 368-79.
Belmond, Seraphin. “Le Role de la Volonte dans la Philosophie de Duns Scotus.” Etudes Franciscaines XXV (1911): 449-467; 561-83.
Beraud de Saint-Maurice. “Existential Import in the Philosophy of Duns Scot” Franciscan Studies 9 (1949): 274-313.
Beraud de Saint-Maurice. “The Contemporary Significance of Duns Scotus’ Philosophy.” in John Duns Scotus, 1265-1965, Washington D.C. 1965, 345-67.
Berube, Camille. “ Dialogue of Duns Scotus with Modern Culture” in Regnum Hominis et Regnum Dei, vol. I. Romae 1978, 1-8.
Bettoni, Efrem.“The Originality of the Scotistic Synthesis.” in John Duns Scotus, 1265-1965, Washington D.C. 1965, 28-44.
Boehner, Philotheus. O.F.M. “The Spirit of Franciscan Philosophy.” Franciscan Studies 23 (1942): 217-37.
Bonansea, Bernadine. M. “Duns Scotus’ Voluntarism.” in John Duns Scotus, 1265-1965, Washington D.C. 1965, 83-121.
Bonansea, Bernadine. M. “Duns Scotus’ Concept of Man. A Philosophical-Theological Anthropology.” Antonianum 58 (1983): 263-305.
Cardinale, Hyginus Eugene, “The Significance of the Apostolic Letter “Alma Parens” of Pope Paul VI”, in De Doctrina Johannis Duns Scoti, Vol. I, Romae 1968, 51-61.
Creswell, J.R. “Duns Scotus on the Will.” Franciscan Studies 13 (1953):147-58.
Davies, Brian. “Thomas Aquinas.” A Companion to Philosophy in the Middles Ages, edited by Jorge J.E. Gracia and Timothy B. Noone. Oxford: Blackwell Publishing Ltd, 2006: 643-59.
Dumont, Stephen. D. “John Duns Scotus.” A Companion to Philosophy in the Middle Ages, Oxford 2006: 353-69.
Fochtman, Vincent ofm. “The Personality of Duns Scotus.” Franciscan Studies 23(1942): 368-78.
Frank, William. A. “Duns Scotus’ Concept of Willing Freely: What Divine Freedom Beyond Choice Teaches Us.” Franciscan Studies 42 (1982): 68-89.
Gavran, Ignatius. ofm. “The Idea of Freedom as a Basic Concept of Human Existence according to John Duns Scotus.” In De Doctrina Johannis Duns Scoti. Vol. II. Romae 1968, 645-70.
Heiser, Basil. ofmConv., “The Metaphysics of Duns Scotus.” Franciscan Studies 23(1942): 379-96.
Ingham, M. B. " Duns Scotus, Morality and Happiness: A reply to Thomas Williams," American Catholic Philosophical Quaterly, 74 (2000): 173-195.
John Paul II, Encyclical Letter: Fides et Ratio . September 15, 1998.
O’Donnell, O.F.M. Conv. “Voluntarism in Franciscan Philosophy.” Franciscan Studies 23 (1942): 397-410.
O’ Huallachain, Colman. “On Recent Studies of the Opening Question in Scotus’s Ordinatio.” Franciscan Studies 15 (1955): 1-29.
Prentice, Robert. “The Voluntarism of Duns Scotus As Seen in His Comparison of the Intellect and Will.” Franciscan Studies 28 (1968): 63-103.
Roberts, Lawrence. D. “John Duns Scotus and the Concept of Human Freedom.” in Deus et Homo ad mentem I. Duns Scoti. Romae 1972, 317-25.
Roberts, Lawrence. D. “A Comparison of Duns Scotus and Thomas Aquinas on the Human Freedom of Choice.” in Homo et Mundus, Romae 1984, 265-72.
Roberts, Lawrence. D. “The Contemporary Relevance of Duns Scotus’ Doctrine of Human Freedom.” in Regnum Hominis et Regnum Dei, Romae 1978, 537-44.
Smith, Eustace. “John Duns Scotus and Ecumenical Dialogue.” in De Doctrina Johannis Duns Scoti. Vol.III. Romae 1968, 767-76.
Soder, Joachim R. “La Doctrine Scotiste de la Contingence dans la Reportatio I A.” Duns Scotus à Paris 1302-2002, Olivier Boulnois et al. Belgium: Brepols Publishers, 2004: 375-85.
Sondag, Gérard. “Métaphysique et Théologie dans les Prologues de la Lectura et de l’Ordinatio (1ere partie) de Jean Duns Scot.” in La Servante et la Consolatrice, Etudes réunies par Jean-Luc Solere et Zenon Kaluza. Paris: Librairie philosophique J. Vrin, 2002.
Steenberghen, Fernand van. “La Philosophie à la Veille de l’Entrée en Scène de Jean Duns Scot.” in De Doctrina Johannis Duns Scoti. Vol.I. Romae 1968, 65-74.
Vignaux, Paul. “Lire Duns Scot Aujourd’hui”, in Regnum Hominis et Regnum Dei, Romae 1978, 32-46.
Voght, Berard. “Duns Scotus and St. Thomas.” Franciscan Studies No.3 August (1925): 24-37.
Wippel, John F. “The Parisian Condemnations of 1270 and 1277.” A Companion to Philosophy in the Middle Ages, Oxford 2006, 65-73.
Wolter, Allan.B. “Native Freedom of the Will as a Key to the Ethics of Scotus.” in Deus et Homo ad mentem I. Duns Scoti, Romae 1972, 359-30.
Zavalloni, Roberto ofm. “Personal Freedom and Scotus’ Voluntarism,” in De Doctrina Johannis Duns Scoti. Vol. II. Romae 1968, 613-28.
c/ In Chinese:
韓承良, “真福若望. 董思高”, 香港思高聖經學會出版, 2002
“中世紀哲學精神”, Etienne Gilson著; 沈清松譯, 台北 台灣商務, 2001
“談自由意志”, Saint Augustine著; 王秀谷譯, 台南 聞道, 1974
“西洋哲學史(二)-中世紀哲學”, Frederick Copleston 著; 莊雅棠譯, 台北 黎明文化, 1988

Websites:
-- John Duns Scotus: The Columbia Electronic Encyclopedia, Sixth Edition Copyright © 2003, Columbia University Press: http://www.cc.columbia.edu/cu/cup/
-- http://plato.stanford.edu/entries/duns-scotus/
-- http://www.dunsscotus.com
-- http://www.nd.edu/Departments/Maritain/etext/Scotism.htm
-- http://www.nd.edu/Departments/Maritain/etext/hwp223.htm
-- http://radicalacademy.com/philscotus.htm
-- http://www.erraticimpact.com/~ medieval/html/john_duns_scotus.htm
-- http://www.franciscan-archive.org/index2.html
-- http://www.ewtn.com/library/THEOLOGY/GODASFIR.HTM
 
 
 
 
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