關於上帝之知的哲學論述-與佛智的比較研究

Abstract

關於上帝之知的討論，與人對上帝的認知雖然有別，但仍屬密切相關。本文所言的上帝之知，雖與人對上帝的認知有關，但並非針對中世紀聖伯爾納(Bernard of Clairvaux)所謂「世俗之知」(scientia mundi)與「上帝之知」(scientia Dei)的區分；本文將僅就上帝本身的知識或智慧進行哲學的討論。首先，本文將從比較做起，主要有關佛教所謂佛智，以及西方哲學家例如亞里斯多德、聖多瑪斯、黑格爾等人有關神、上帝之知、絕對精神的論述，尤其是聖多瑪斯關於上帝之知的論述，進行比較，並歸納出他們都著重的全面與圓滿的自覺，與對萬物兼普遍與個別之知。然後，本文將進一步討論上帝之知是否含有敘事的成分，也就是上帝對於發生在個人與群體身上的故事或可能發生、實際發生與想像建構的故事的認知。總之，拙作至多僅能視為管窺之見。既為管窺，則屬有限，應可破管以顯天地之大；既為論述，則應可解構，以顯造物者之無窮。

The discussion of "Scientia Dei (God`s knowledge)" is very much related to, though still different from, the question "Quomodo Deus a nobis cognoscatur (How do we know God)." This paper deals with Scientia Dei, not in the sense it is distinguished from Scientia Mundi by St Bernard of Clairvaux, but in the sense it is related to all philosophical discourses on the wisdom of God Himself. The first step of this paper is a comparative study with "Buddha`s Wisdom" taught by some major Mahayana Buddhist Schools, and the ideas of God, God`s Knowledge and Absolute Spirit in Aristotle, St. Thomas and Hegel, in particular St. Thomas` discussion of "Scientia Dei." The result of this comparison is their common emphasis on God`s total and complete transparent self-understanding, and His universal and concrete knowledge of all things. After this, we will move on to discuss the narrative component of Scientia Dei, to see whether in God`s knowledge there is a place for the historical and imaginative stories of all social groups and individuals, of their inexhaustible possibilities, developments and constructions, both descriptive and imaginative. Anyhow, this essay is limited to a comparative and discursive study, without any ground in the author`s religious experience with God`s knowledge. Therefore it should be deconstructed once it is pronounced, erased once it is written.