汪斯坦博根（Fernand Van Steenberghen, 1940-1993）是當代士林哲學的重要代表學者之一。他是比利時魯汶大學哲學院（Institut superieur de philosophie, Universite catholique de Louvain）的教授，而這個哲學院由於二次大戰的風雲際會，成為胡塞爾現象學研究中心（Husserl-Archives: Centre for Phenomenology）。在受到現象學方法的影響之下，汪斯坦博根以下鑿痕跡的巧妙安排，把現象學的意識分析的方法引入對多瑪斯知識論的重新解釋，建立起一個看似現象學包裝的知識論體系，實則根據多瑪斯的知識原理加以發揚光大，既有紹述古人思想的真誠，也有現代人創新發明的精妙處，讀來令人愛不釋卷。 在汪斯坦博根所著的《知識論》中，主要將知識論研究區分成「分析或描述的知識論」（Epistemologie analytique ou descriptive）與「批判的知識論」（Epistemologie Critique）兩大部分，至於邏輯研究的部分由於傳統邏輯研究早已自成體系，故不再重複。本文的重點在於根據汪斯坦博根《知識論》的第一部分「分析或描寫的知識論」，加以濃縮其要點，並試圖就部分重要論點和多瑪斯的原始文獻加以比對，以彰顯汪琪坦博根與多瑪斯在知識理論上前後輝映的旨趣。

　　　　　Fernand Van Steenberghen (1940-1993) was an important scholar of contemporary scholastics and a professor at the Institut superieur de philosophie, Universite catholique de Louvain, which became the Centre for Husserl's Phenomenology. Under the influence of phenomenological methodology, van Steenberghen ingenuously brought the phenomenological methods of consciousness analysis into the reinterpretation of Thomas Aquinas's epistemology to build an epistemological system in the disguise of phenomenology, which actually is an development based on Thomas Aquias's epistemology combining the ancient truthfulness and the modern creativity. In Van Steenberghen's Epistemology, the related study is divided into Epistemologie analytique ou descriptive and Epistemologie Critique, while the study of logic is omitted here, for traditional study of logic has made a system of its own. The focus of this paper is to make an outline of the first part of the book, "Epistemologie analytique ou descriptive," in contrast with Thomas Aquinas's original text.