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    Please use this identifier to cite or link to this item: https://nccur.lib.nccu.edu.tw/handle/140.119/62836


    Title: 愛瑞傑納的《神鷹靈音》及其密契思想
    Other Titles: Eriugena`s Vox Spiritualis Aquilae and His Mysticism
    Authors: 沈清松
    Shen, Vincent
    Contributors: 哲學系
    Keywords: 希臘教父;中世紀哲學;密契;外推;知神;成神;顯神
    Greek Fathers;Mediaeval Philosophy;Mysticism;Strangification;Gnosis;Theosis;Theophany
    Date: 2004.12
    Issue Date: 2013-12-20 17:47:31 (UTC+8)
    Abstract: 愛瑞傑納( Johannes Scotus Eriugena, 800-877 AD )是 中世紀哲學在公元九世紀興起的一座高峰，其密契經驗的要旨在於 人與天主或上帝的結合，包含了神成人典人成神兩歷程。本文的重 點在於闡述愛瑞傑納對若望福音前言的證道，又稱《神鷹靈音) , 其中所含的密契思想，加以探討，也涉及其哲學、神學與思想史的 一些相關問題。本文將首先討論愛瑞傑納所繼承的傳統，諸如愛爾 蘭精神、七藝的人文教育、奧斯定與希臘教父等，並在《論自然的 區分〉中將他們納入一龐大的綜合體系。他的《聖若望福音序言證 道) ，或稱《神鷹靈音) ，則是一部精巧的小綜合，其中蘊含著豐 富的密契思想。本文將集中在他所推崇的聖若望的密契心靈，顯示 人心必須不斷出走，直到走出一切有限之物，融入無限的上帝。這 是「自我走出」意義下的「外推」最為椏端、最為深刻的例子。接 著本文要討論愛瑞傑納所著重的知神、成神與合神的體驗及其哲學 意義，尤其要了解其所論的神性光明與黑暗，其中既顯示聖言便是 光明本身，而萬物即使一沙一石，也都是盞盞明燈。然其所論神性 的黑暗，貝IJ 又顯示上帝是一終極他者。總之，愛瑞傑納的思想充滿 著外推與對比的精神，其體系之深刻與恢弘`堪為吾人敢發。
    In the development of mediaeval philosophy, Johannes Scotus Eriugena ( 800-877 AD ) stood like a “lofty rock in the midst of a plain", as Copleston puts it. His mysticism emphasized the union of God and Man in the double process of incarnation and deification. This paper will focus on his mysticism and its philosophical and historical implications in his Homily on the Prologue to the Gospel 01 St. John , also know as Vox Spirituαlis Aquilae. We will discuss ， 日rst of all, what Eriugena had received from his Irish tradition, Neo-Platonism as interpreted by Greek fathers and St. Augustine and how he synthesized them into his Periphyseon. His Homily, as a marvelous work of synthesis in miniature ， 的閥門rich of mystic insights. We` l1 focus fist on his understanding of St. John `s speculative mind, as a mind always going beyond itself that finally reaches the divine and thereby becomes deified in order to know God in himself. For me this is an extreme case of strangification. Then we will proceed to discuss Eriugena`s mystic and philosophical concept of gnosis and theosis, and also his understanding of Logos as Light and that all things, even so tiny and low, are lights too. By contrast, his notion of Darkness of God leads us to the concept of God as totally Other, or the Ultimate Other. In sum, Eriugena`s system of mystical philosophy is always deep and magnanimous, enough to inspire more generations to come.
    Relation: 哲學與文化, 31(12)/總367期, 25-42
    Data Type: article
    Appears in Collections:[Department of Philosophy] Periodical Articles

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