托马斯·阿奎那
在阿奎那看来，理性与信仰一致：理性可以从世界的特征，如运动、因果和秩序，证明上帝存在，而自然法告诉每个人什么是正当的。
定位
亚里士多德与基督教神学的综合：通往上帝的五路，以及一种自然法理论。
核心思想
- 五路
- 自然法
- 存在的类比
老师: 大阿尔伯特
影响
受影响于 9
亚里士多德
受其影响 ✓
Aquinas made Aristotle’s philosophy of nature and the soul the framework of his theology and, chiefly in 1268–73, commented on a dozen of his works. Thomas Aquinas, Sentencia libri De anima; In Metaphysicam; Sententia libri Ethicorum; SEP “Thomas Aquinas”
亚里士多德 › 公元前384—前322年
伪狄奥尼修斯（亚略巴古的狄奥尼修斯）
受其影响
Aquinas commented on Dionysius’ Divine Names and cited him often, taking up the threefold way of affirmation, negation and eminence for naming God. Thomas Aquinas, In librum Beati Dionysii De divinis nominibus expositio; Summa theologiae I q. 13; SEP “Thomas Aquinas”
依据: 亦见于 InPhO · InPhO
伪狄奥尼修斯（亚略巴古的狄奥尼修斯） › 约480–530年
伊本·西那（阿维森纳）
受其影响 ✓
In On Being and Essence (c. 1255) Aquinas took up Avicenna’s distinction of essence and existence, citing him often; elsewhere he rejected his necessary emanation of the world. Thomas Aquinas, De ente et essentia (c. 1255); Summa theologiae I q. 47 a. 1; SEP “Thomas Aquinas”; SEP “Ibn Sina [Avicenna]”
依据: 亦见于 Wikidata · Wikidata
伊本·西那（阿维森纳） › 980–1037
安萨里
受其影响 ✓
Thomas, like Albert, used the Latin translation of al-Ghazali’s Doctrines of the Philosophers (Maqasid, by Gundissalinus) as a source on Arabic philosophy – taking “Algazel”, whose critical frame the translators had left out, for a follower of Avicenna. SEP “al-Ghazali” (F. Griffel), section on the Latin reception; al-Ghazali, Maqasid al-falasifa, Latin Summa theoricae philosophiae (12th c.)
依据: 亦见于 Wikidata · Wikidata
安萨里 › 1058–1111
迈蒙尼德
受其影响 ✓
Aquinas engaged ‘Rabbi Moses’ on the divine names (Summa theologiae I q. 13) and agreed with him that the world’s beginning cannot be demonstrated (I q. 46). Thomas Aquinas, Summa theologiae I q. 13 a. 2, q. 46 aa. 1–2; Maimonides, Guide of the Perplexed I.51–60, II.13–25; SEP “Maimonides”
依据: 亦见于 Wikidata · Wikidata
迈蒙尼德 › 1138–1204
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波爱修
受其影响 ✓
Aquinas commented on Boethius’ On the Trinity and De hebdomadibus and adopted his definitions of person and of eternity (Summa theologiae I q. 29, q. 10). Thomas Aquinas, Super Boetium De Trinitate; Expositio libri De hebdomadibus; Summa theologiae I q. 10 a. 1, q. 29 a. 1; SEP “Anicius Manlius Severinus Boethius”
依据: 亦见于 Wikidata · Wikidata
波爱修 › 约477–524年
艾萨克·伊斯雷利
受其影响
Thomas Aquinas quoted Isaac Israeli’s Book of Definitions in Latin translation; the definition of truth as the adequation of thing and intellect that he attributes to it (De veritate q. 1 a. 1) is, however, not found there. SEP “Isaac Israeli”; Altmann and Stern 1958; Thomas Aquinas, De veritate q. 1 a. 1
依据: AI 草稿
艾萨克·伊斯雷利 › 约855–955年
大阿尔伯特 师从
师从 ✓
Attested by Thomas’s own hand – a manuscript of Albert’s commentary on Dionysius’ Divine Names in his handwriting survives in Naples – and by biographers who knew him; anecdotes such as the ‘dumb ox’ come from William of Tocco’s later Life. G. Théry, “L’autographe de S. Thomas conservé à la Biblioteca Nazionale de Naples”, Archivum Fratrum Praedicatorum 1 (1931); William of Tocco, Ystoria sancti Thome; J.-P. Torrell, Saint Thomas Aquinas I, ch. 2
大阿尔伯特 › 约1200–1280年
影响了 13
埃克哈特大师
影响了
Trained in the Thomism of the Dominican order, Eckhart departed from Thomas in his Parisian Questions (1302–03) by placing understanding above being in God. Meister Eckhart, Quaestiones Parisienses I (1302–03); SEP “Meister Eckhart”
依据: AI 草稿
埃克哈特大师 › 约1260–1328年
弗朗西斯科·苏亚雷斯
影响了
Suárez lectured on Aquinas’ Summa and wrote within the Thomist tradition, yet departed from it, denying a real distinction between essence and existence (Disputationes metaphysicae XXXI). F. Suárez, Disputationes metaphysicae (1597), disp. XXXI; SEP “Francisco Suárez”
依据: AI 草稿
弗朗西斯科·苏亚雷斯 › 1548–1617
弗朗茨·布伦塔诺
影响了
Brentano introduced intentional inexistence in Psychology from an Empirical Standpoint (1874) with reference to the Scholastics, citing Aquinas’s view that the thing thought is intentionally in the thinker. F. Brentano, Psychologie vom empirischen Standpunkt (1874); SEP “Franz Brentano”; SEP “Thomas Aquinas”
依据: AI 草稿
弗朗茨·布伦塔诺 › 1838–1917
G. E. M. 安斯康姆
影响了 ✓
Anscombe adopted Aquinas’s account of practical knowledge as ‘the cause of what it understands’ (Intention, 1957) and defended his principle of double effect (‘War and Murder’, 1961). G. E. M. Anscombe, Intention (1957); “War and Murder”, in W. Stein (ed.), Nuclear Weapons: A Catholic Response (1961); SEP “Gertrude Elizabeth Margaret Anscombe”; SEP “Doctrine of Double Effect”
依据: 亦见于 Wikidata · Wikidata
G. E. M. 安斯康姆 › 1919–2001
菲利帕·富特
影响了 ✓
Foot turned to Aquinas, alongside Aristotle, for an account of the virtues as beneficial dispositions that correct temptations and deficiencies of human nature (‘Virtues and Vices’, 1978). P. Foot, “Virtues and Vices”, in Virtues and Vices and Other Essays in Moral Philosophy (1978); SEP “Philippa Foot”
依据: 亦见于 Wikidata · Wikidata
菲利帕·富特 › 1920–2010
翁贝托·埃科
影响了 ✓
Eco’s thesis, Il problema estetico in San Tommaso (1956), reconstructed Aquinas’s aesthetics of proportion, integrity and clarity; his medieval studies later informed The Name of the Rose (1980). U. Eco, Il problema estetico in San Tommaso (1956; rev. as Il problema estetico in Tommaso d’Aquino, 1970); Il nome della rosa (1980); SEP “Thomas Aquinas”
依据: 亦见于 Wikidata · Wikidata
翁贝托·埃科 › 1932–2016
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保卢斯·弗拉迪米里（帕韦乌·弗沃德科维奇）
影响了
Following Aquinas on the dominion of unbelievers (Summa theologiae II-II q. 10 a. 10), Włodkowic argued at Constance (1415) that pagans’ rule and property rest on natural law. Paulus Vladimiri, De potestate papae et imperatoris respectu infidelium (1415); S. F. Belch, Paulus Vladimiri and His Doctrine Concerning International Law and Politics (1965)
依据: AI 草稿
保卢斯·弗拉迪米里（帕韦乌·弗沃德科维奇） › 约1370–1435年
弗朗西斯科·德·维多利亚
影响了
From 1526 Vitoria lectured in Salamanca on Aquinas’ Summa instead of Peter Lombard’s Sentences and developed its natural law into a law of nations. F. de Vitoria, commentaries on the Secunda secundae; Relectio de Indis (1539); SEP “School of Salamanca”
依据: AI 草稿
弗朗西斯科·德·维多利亚 › 约1483–1546年
巴托洛梅·德·拉斯·卡萨斯
影响了
Las Casas argued with Aquinas’ natural law that unbelievers hold legitimate dominion and may be won to faith only by peaceful persuasion (De unico vocationis modo, c. 1537). B. de las Casas, De unico vocationis modo (c. 1537); Apologia (c. 1552); Thomas Aquinas, Summa theologiae II–II
依据: AI 草稿
巴托洛梅·德·拉斯·卡萨斯 › 1484–1566
胡安娜·伊内斯·德·拉克鲁斯修女
影响了
Sor Juana defended Aquinas, Augustine and Chrysostom against António Vieira’s sermon on the ‘finezas’ of Christ, arguing in scholastic form (Carta atenagórica, 1690). Sor Juana Inés de la Cruz, Carta atenagórica (1690); Respuesta a Sor Filotea de la Cruz (1691); O. Paz, Sor Juana Inés de la Cruz o las trampas de la fe (1982)
依据: AI 草稿
胡安娜·伊内斯·德·拉克鲁斯修女 › 约1648–1695年
艾迪特·施泰因
影响了
Stein compared Husserl with Aquinas (1929), translated De veritate (1931–32) and joined both in Endliches und ewiges Sein (written 1935–37; publ. 1950). E. Stein, “Husserls Phänomenologie und die Philosophie des hl. Thomas v. Aquino” (1929); Des hl. Thomas von Aquino Untersuchungen über die Wahrheit, trans. E. Stein (1931–32); Endliches und ewiges Sein (publ. 1950); SEP “Edith Stein”
依据: AI 草稿
艾迪特·施泰因 › 1891–1942
马丁·路德·金
影响了
King took from Aquinas the definition of an unjust law as a human law not rooted in eternal and natural law (Letter from Birmingham Jail, 1963). M. L. King Jr., “Letter from Birmingham Jail” (1963); Thomas Aquinas, Summa theologiae I–II
依据: AI 草稿
马丁·路德·金 › 1929–1968
阿拉斯戴尔·麦金泰尔
影响了
MacIntyre moved from Aristotle to Aquinas, defending Thomism as able to integrate Aristotelian and Augustinian traditions of enquiry (Whose Justice? Which Rationality?, 1988). A. MacIntyre, Whose Justice? Which Rationality? (1988); Three Rival Versions of Moral Enquiry (1990); SEP “Virtue Ethics”
依据: AI 草稿
阿拉斯戴尔·麦金泰尔 › 1929–2025
批评
受批评于 4
布拉班特的西格尔
受其批评
Siger of Brabant replied to Aquinas’ attack on the single intellect, granting points while still doubting that Aristotle could be read otherwise (De anima intellectiva, c. 1273). Siger of Brabant, De anima intellectiva (c. 1273); SEP “Siger of Brabant”
依据: AI 草稿
布拉班特的西格尔 › 约1240–1284年
约翰·邓斯·司各脱
受其批评
Duns Scotus rejected the Thomist view that matter individuates, positing a ‘thisness’ (haecceitas), and held ‘being’ univocal rather than analogical (Ordinatio II d. 3; I d. 3). John Duns Scotus, Ordinatio II d. 3 p. 1; I d. 3 p. 1 qq. 1–3; SEP “John Duns Scotus”
依据: AI 草稿
约翰·邓斯·司各脱 › 约1266–1308年
奥卡姆的威廉
受其批评
Ockham rejected Aquinas’ real distinction between essence and existence and the intelligible species in cognition as entities without need (Summa logicae III-2 c. 27; Reportatio II). William of Ockham, Summa logicae III-2 c. 27; Reportatio II qq. 12–13; SEP “William of Ockham”
依据: AI 草稿
奥卡姆的威廉 › 约1287–1347年
彼得罗·彭波那齐
受其批评
Pomponazzi argued that Aquinas’ proof of the soul’s immortality from Aristotle fails, since on Aristotelian principles the human intellect always needs the body (De immortalitate animae, 1516). P. Pomponazzi, Tractatus de immortalitate animae (1516); SEP “Pietro Pomponazzi”
依据: AI 草稿
彼得罗·彭波那齐 › 1462–1525
批评了 3
所罗门·伊本·加比罗尔
批评了
Aquinas rejected Avicebron’s (Ibn Gabirol’s) universal hylomorphism: angels and souls have no matter, being composed only of potency and act (Summa theologiae I q. 50 a. 2). Thomas Aquinas, Summa theologiae I q. 50 a. 2; De spiritualibus creaturis a. 1; SEP “Solomon Ibn Gabirol [Avicebron]”
依据: AI 草稿
所罗门·伊本·加比罗尔 › 约1021–1058年
坎特伯雷的安瑟伦 受其影响
受其影响 ✓
Aquinas took over Anselm’s account of Christ’s death as satisfaction in modified form (Summa theologiae III q. 48), while rejecting his proof from the concept of God. Anselm, Cur Deus homo (1098); Thomas Aquinas, Summa theologiae III q. 48 a. 2; I q. 2 a. 1; SEP “Thomas Aquinas”
依据: 亦见于 Wikidata · Wikidata
批评了
Aquinas denied that God’s existence is self-evident to us: from the meaning of ‘God’ it follows only that God exists in the mind, not in reality. Thomas Aquinas, Summa theologiae I q. 2 a. 1 ad 2; Summa contra gentiles I.10–11
依据: AI 草稿
坎特伯雷的安瑟伦 › 1033–1109
伊本·鲁世德（阿威罗伊） 受其影响
受其影响 ✓
Aquinas used Averroes as ‘the Commentator’ throughout his Aristotle commentaries, even while writing against his single intellect for all humans. Thomas Aquinas, Sentencia libri De anima; In Metaphysicam; C. Burnett, ‘Arabic into Latin’, in P. Adamson / R. C. Taylor (eds.), The Cambridge Companion to Arabic Philosophy (2005); SEP “Ibn Rushd [Averroes]”
依据: 亦见于 Wikidata · Wikidata
批评了
Aquinas argued that Averroes’ single intellect for all humans contradicts both Aristotle and the experience that it is the individual human being who thinks (De unitate intellectus contra Averroistas, 1270). Thomas Aquinas, De unitate intellectus contra Averroistas (1270); Summa theologiae I q. 76 a. 2
依据: AI 草稿
伊本·鲁世德（阿威罗伊） › 1126–1198
作品
以理性论证为信仰的真理辩护，也面向那些不接受《圣经》的人——托马斯提到了穆斯林和异教徒。
- 1270论理智的单一性，驳阿威罗伊主义者
每一个个别的人都会思考：反对单一理智说。
- 1273神学大全
伟大的综合：上帝、人、德性、法——包括“五路”。
立场
Thomas sought to show that reason and faith cannot truly conflict, since both come from the same God. He adopted Aristotle’s philosophy as the best account of nature and the soul, and built on it a theology that reason can partly reach: the existence of God can be shown in “five ways”, from motion, causation, contingency, degrees of perfection and order. Central to his metaphysics is the distinction between what a thing is (essence) and the fact that it is (existence); only in God do they coincide. His ethics rests on natural law, the order of practical reason that every human can know. Declared the Church’s leading theologian, he remains the reference point of Catholic philosophy.
生平与背景
Born in 1225 at Roccasecca, between Rome and Naples, into a noble family, Thomas joined the Dominicans against his family’s resistance. He studied with Albert the Great in Paris and Cologne, taught as a master at the University of Paris and in several Italian cities, and wrote an enormous body of work in barely twenty years. He died in 1274 on his way to the Council of Lyon.
其他主要作品
- On Being and Essence (c. 1255)
- On the Unity of the Intellect against the Averroists (1270)
- Summa theologiae (1265–1274)
出现在
- 旅程 ‘亚里士多德的旅程’ · 第 9 站，共 9 站
- 争论 ‘战争与和平：武力何时正当？’
- 争论 ‘死亡的权利？协助死亡’
- 争论 ‘托马斯·阿奎那与布拉班特的西格尔：所有人只有一个理智？’
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