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題名:休謨論宗教中的超自然現象
書刊名:慈濟通識教育學刊
作者:林志穎張耀謙
作者(外文):Lin, Chih-yingChang, Yao-chien
出版日期:2004
卷期:1
頁次:頁146-174
主題關鍵詞:神蹟神啟預言靈魂實體宗教俗世化Divine miracleRevelationProphecySoulSubstanceSecularization in religion
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休謨在討論有關宗教中超自然現象的課題時,大致上從兩方面來分析:一是對神蹟的探討,一是對靈魂不滅的問題~就是關於來世說的論述。「神蹟」是表示神介入世人的生活事務中,藉著奇蹟的行使來彰顯衪的意旨。這不但表示神持續掌控所有的事,不但是人的活動或宇宙萬物的運作。也說明了人可以藉由神來認知神的作為和特殊的意旨。「來世說」唯有人死後,其靈魂仍存在並不消失的前題下才能成立;這意謂神會關注人們現世的一切活動和行為,並因此來決定人在來世的獎懲。「神蹟」和「來世」這兩方面皆是宗教裏不可或缺的重要因素,亦是宗教的基礎。然休謨的批判顯示這兩方面不但不能做為宗教的基礎,亦表明了他們實際上並不能影響人的行為。
Hume discussed supernatural phenomena from two aspects, in general. One was of the divine miracle and the others was of the immortality of the soul, the study of the future state. The divine miracle was defined as the fact that God was involved in secular affaires, manifesting his intent in the form of miracles, that not only indicated God’s continuous control over all matters, whether of man or of the entire creation, but also clarified man’s recognition of God’s conduct and particular intent by means of divine miracles. The argument of futurity was based on the premise that the soul exists after a person has died, and namely that God pays attention to man’s behavior in the present, so as to judge all the men in the future. The divine miracle and the future state were indispensable for religion, constituting one of the foundations of religion, but Hume’s criticism regards neither as one of the solid elements of religion, and they in fact have no effect on a person’s actions.
期刊論文
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圖書
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