本文主要參考的文本，是A. Augustine的《懺悔錄》及《論三位一體》。如E. Gilson所言，Augustine的哲學，就是其心靈哲學。而其人學的二個主要因素是：「心靈」與「神的肖像」。心靈的表現是記憶、知識與愛。這三個面向與自我的追尋有關係，在追尋中他發現，對象既在但又似乎不在，在追尋的辯證關係中，Augustine發現自我。欲進入心靈必須離開外在世界，才能發現其真實的本性是「神的肖像」。神的肖像的意義有二：一是模仿（mimetic），一是分享（participatory）。典範的模仿反映於心靈能力的三而一關係（trinitarian relation），分享是從美善的觀點而言，因神與其肖像之間有因果關係。但在追尋時，人因與身體結合，能將肖像扭曲，心靈中典範的光照，使之恢復其原有的美善。本文分三部分：一、說明Augustine思想的淵源；二、描述心靈追尋的辯證過程及心靈性質的發現；三、探討「神的肖像」的意義。

This paper explores the two main texts of Augustine, i.e., ”The Confessions” and ”On the Trinity”. As Gilson puts it, Augustine's philosophy is mainly the philosophy of the mind. And the two main concepts of his anthropology are: mind and the image of God. The mind is actualized as memory, understanding, and love, the three dimensional relation in the soul's quest for self knowledge. But in this quest for self knowledge, the object is both present and absent. And the dialectical nature of the search, reveals to Augustine the nature of the Self. In order to turn inward, we have to turn away from the material world which is a hindrance to true knowledge, which according to Augustine is ”the image of God.” The image of God has twofold aspects: the mimetic aspect and the participatory aspect. The imitation of the paradigm by the soul is reflected by the trinitarian character of its faculties, and participation refers to the perfection the soul receives, and the causal relation between the soul and its Creator. Due to the influence of the body, the image can be deformed. However, the presence of the paradigm deep in the soul, illuminates it and enables it to restore the image to its original state. This paper is divided into three parts: (1) the historical background of Augustine's thought; (2) the dialectical nature of the search for self knowledge and the nature of the mind revealed; (3) the meaning of the image of God.