認識上實際存在著物質與精神的二律背反，士林哲學以實在論的立場主張認識主體，所認識之對象為外在於主體意識的物質實體存有。但由於對象是物質的，而認識的結果卻是精神的，在這其中存有。但由於對象是物質的，而認識的結果卻是精神的，在這其中必定存在著某種轉換，而此轉換的關鍵即在於感性認識之中。本文將針對士林哲學的感性認識論作初步的探討，試圖說明物質與精神的二律背反於實在論中的消解。分由以下四個面向進行說明：一、藉由對感覺象之討論，以指出感性至悟性以至理性連通的可能。二、對感覺形成之條件進行說明，以呈現感性認識曘基本的形上結構。三、指出感性認識對象乃是與主體有別之事物，突顯實在論的基本立場。四、感覺象表徵的乃是客體對象的真正性質，指出認識具體實在的可能；希冀透過本文的討論，而對士林哲學的感性認識論有初步的掌握。

　　　　　There is actually a paradox between the material and the spiritual regarding cognized by the cognitive subject is a material entity outside the subject's consciousness. Yet while the object belongs to the material and the result of cognition is spiritual, there must be some kind of transformation whose key lies in the sensible cognition. In this paper, we are to make a rudimentary exploration of the sensible epistemology of scholasticism in order to explain the resolution of the paradox between the material and the spiritual in ontology. And we will proceed along with four dimensions: first, to point out the possible link form sensibility to understanding and to reason by means of an discussion about the sense object; second, to present the most fundamental metaphysical structure of sensible cognition through demonstrating the conditions to form sensibility; third, to further stress the basic grounds of ontology by pointing out that the object of sensibility cognition is distinct from the subject; and fourth, the sense object indeed typifies the true nature of the object in order to point out the substantial possibility of cognition. It is hoped that though the discussion here, we can have a rudimentary understanding of the sensible epistemology of scholasticism.