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托马斯·阿奎那的自然法学说上承亚里士多德、廊下派的自然正当论,下接近代自然权利理论。按照托马斯的教诲,人的最终目的不仅在于获得至福,同时也在于认识上帝。人的自然理性可以建立起一套规范,指导人的行为,实现至福,可是单纯靠人的自然理性,无法认识上帝,因而需要超自然的启示引导人的行为。而且与亚里士多德不同,托马斯坚持自然法具有普遍有效性,这使他不得不在人的理性之外寻找更高的权威——上帝为自然法奠基。然而,这个包罗万象的自然法理论自有其内在的困难。如果自然法是关于自然之善的规则,是理性的,它便不具有强制性的约束力,反之,如果自然法具有强制力,这意味着它源于统治者的命令,源于统治者的意志,就不是理性的指示。这一内在困难源于西方思想史上最基本的两个根源:希腊的理性要素和希伯莱的启示要素。托马斯的自然法是对这两者的综合,事实证明,这一综合是不成功的。
Thomas Aquinas’s natural law doctrines inherit Aristotle’s and Rhinoceros’s natural legitimacy theory and take the next approach to the theory of natural rights. According to Thomas’s teachings, the ultimate goal of man is not only to obtain the blessing, but also to know God. Human nature rationality can establish a set of norms, guide people’s behavior and achieve blessing, but simply rely on human natural reason, can not know God, and therefore need supernatural revelation to guide people’s behavior. And unlike Aristotle, Thomas insisted that the law of nature was universally valid, which forced him to look for higher authority beyond man’s reason - God laid the foundation for natural law. However, this all-encompassing theory of natural law has inherent difficulties. If natural law is a rule about the goodness of nature, it is rational, it does not have binding force, on the contrary, if natural law has the force, which means that it stems from the command of the ruler, from the ruler’s Will, is not a rational indicator. This internal difficulty stems from the two most basic causes in the history of Western thought: the rational elements of Greece and the enlightenment elements of Hebrew. Thomas’s natural law is a combination of the two, and it turns out that this synthesis is unsuccessful.