Loading...
|
Please use this identifier to cite or link to this item:
https://nccur.lib.nccu.edu.tw/handle/140.119/131587
|
| Title: | 從奧古斯丁談世界觀的構成：從他的轉宗觀點來看
The Constitution of St. Augustine’s Worldview: From His Viewpoint of Conversion |
| Authors: | 林郁翎
Lin, Yu-LIng |
| Contributors: | 汪文聖
Wang, Wen-Shen
林郁翎
Lin,Yu-LIng |
| Keywords: | 奧古斯丁
轉宗
海德格
形式指引
事實性生活經驗
世界觀
Augustine
Conversion
Heidegger
Formal Indication
Factical life experience
worldview |
| Date: | 2020 |
| Issue Date: | 2020-09-02 12:03:37 (UTC+8) |
| Abstract: | 本篇論文想離開傳統哲學或神學觀點，重新理解作為事實性此有(Factical Dasein)的奧古斯丁是如何從存有論的科學(ontological science)轉向存有者的科學(ontic science)來建構自己的世界觀。筆者主要透過海德格早期在《宗教生活現象學》中所提及的形式指引(Formal indication)方法討論聖奧古斯丁的轉宗經驗(conversion experience)。其主要論述的走向為，根據奧古斯丁在《懺悔錄》第十冊當中描述世俗世界的三種誘惑(desire of flesh, curiosity, be feared and loved) 配合海德格的事實性生活經驗(Factical life experience)的三層世界(surrounding world, communal world, self-world)，爬梳奧古斯丁如何透過自身存有論式(ontological)的語言踐行(the enactment of language)逐步在共同世界中建構一個屬己歷史(ownmost history)的前信仰世界觀(pre-faithful worldview)，接著又如何因為好奇的踐行(the enactment of curiosity)逐漸消耗屬己歷史的可能性(possibility)，最後接納非屬己的歷史－基督的歷史事件以及其共同世界(communal world)的語言，進而以存有者式的語言踐行構成傳統意義上基督神學的世界觀。
This thesis wants to leave the traditional philosophical or theological viewpoint and rediscover how Augustine, as factical Dasein, turned from ontological science to ontic science to constitute his own worldview. I mainly discuss St. Augustine’s conversion experience through the method of formal indication mentioned in Heidegger’s early work Phenomenology of Religious Life (1921). The main thread of my discussion is based on Augustine’s description of the three temptations of the secular world in the tenth book of Confessions in conjunction with Heidegger’s three-level lifeworld reading through how Augustine uses the verbal enactment to constitute his pre-faithful worldview. Eventually, because of the enactment of curiosity gradually consumed the possibility of his ownmost history, and finally accepted the Christian history, and then having the verbal enactment to constitute a traditional theological worldview. |
| Reference: | References
Arendt, H. (1998). Love and Saint Augustine. University of Chicago Press.
Augustine, A. (1991). Confessions. Trans. by Henry Chadwick. Oxford University
Press.
Bernauer, S. J. J. (1987). The Faith of Hannah Arendt: Amor Mundi and its Critique
— Assimilation of Religious Experience. In S. J. J. W. Bernauer (Ed.), Amor Mundi: Explorations in the Faith and Thought of Hannah Arendt (pp. 1-28).
Cambridge Dictionary. (n.d.) Conversion. 2020. In Cambridge Dictionary. Retrieved
July 14, 2020, from https://dictionary.cambridge.org/dictionary/english/conversion
Foley, M. P. (2019). Against the Academics: St. Augustine`s Cassiciacum Dialogues.
Yale University Press.
Fredriksen, P. (1986). PAUL AND AUGUSTINE: CONVERSION NARRATIVES,
ORTHODOX TRADITIONS, AND THE RETROSPECTIVE SELF. The Journal of Theological Studies, 37(1), 3-34. Retrieved June 25, 2020, from http://www.jstor.org/stable/23962967.
Gilson, E. (1967). The Christian Philosophy of Saint Augustine. Vintage Books.
Gilson, E., & Pelikan, J. (2002). God and Philosophy. Yale University Press.
Heidegger, M., & McNeil, W. (1998). Pathmarks. Cambridge University Press.
Heidegger, M. & Fritsch, M. & Gosetti-Ferencei, J. A.(2010). The Phenomenology of
Religious Life. Indiana University Press. Retrieved June 30, 2019, from Project MUSE database.
Henry, P. (1937). AUGUSTINE AND PLOTINUS. The Journal of Theological
Studies. 38(149), 1-23. Retrieved July 28, 2020, from http://www.jstor.org/stable/23956463.
Hoffecker, W. A. (2007). Revolutions in Worldview: Understanding the Flow of
Western Thought. P&R Pub.
Katz, J. (1948). [Review of the book Plotinus and the Ethics of St. Augustine, by B.
Switalski]. The Journal of Religion, 28(3), 222-223.
Meconi, D. V. (2009). Traveling Without Moving: Love as Ecstatic Union in Plotinus,
Augustine, and Dante. Mediterranean Studies, 18, 1-23.
Mourant, J. A. (1966). Augustine and the Academics. Recbercbes Augustiniennes et
Patristiques, 4, 67-96. https://doi.org/10.1484/J.RA.5.102216.
Oliver, S., & Milbank, J. (Eds.). (2009). The Radical Orthodoxy Reader. Routledge.
Simpson, H. (2011). The Neo-Platonic Influence of Plotinus’ Three Initial Hypostases
on Augustine`s Trinitarian Doctrine [Master`s thesis, Hood Theological Seminary]. https://doi.org/10.13140/RG.2.1.3275.7526.
Van Fleteren, F. (2005). Martin Heidegger’s interpretations of Saint Augustine: Sein
und Zeit und Ewigkeit. Edwin Mellen Press.
Van Oort, J. (2008). The Young Augustine`s Knowledge of Manichaeism: An Analysis
of the “Confessions” and Some Other Relevant Texts. Vigiliae Christianae, 62(5), 441-466.
Wassmer, T. A. (1960). The Trinitarian Theology of Augustine and His Debt to
Plotinus. Harvard Theological Review, 53(4), 261-268. https://doi.org/10.1017/S0017816000027085.
Wolfhart Pannenberg. (1996). Theologie und Philosophie: Ihr Verhältnis im Lichte
ihrer gemeinsamen Geschichte. Vandenhoeck & Ruprecht,
Zwollo, L. (2010). Plotinus’ Doctrine of the Logos as a Major Influence on
Augustine’s Exegesis of Genesis. Augustiniana 60(3-4), 235-261.
中文文獻
汪文聖（2010）。〈處於倫理內在性與宗教超越性之間：胡塞爾與海德格宗教現
象學之比較〉。《中央大學人文學報》，43，227-264。
汪文聖（2011）。〈海德格究竟主張神學性的哲學或哲學性的神學？－與胡塞爾
及鄂蘭立場的比較來看〉。《哲學與文化》，38，75-93。
汪文聖（2016）。〈從「原初理性」生成「原初語言」來談文化的再造——從海
德格早期的討論出發來看〉。《哲學與文化》，43，5-25。
汪文聖（2019）。《現象學作為一種實踐哲學：胡塞爾‧海德格‧鄂蘭的倫理、
政治與宗教哲學》。台北市：聯經。
芮欣（2011）。〈後現代神學語境下對奧古斯丁《懺悔錄》之再闡釋〉。《道風：
基督教文化評論》，34，159-183。
曾庆豹（2018）。〈事实性的生活经验——海德格尔《宗教生活现象学导论》中
的基督宗教哲学〉。《基督教文化学刊》。1-28。 |
| Description: | 碩士
國立政治大學
哲學系
105154009 |
| Source URI: | http://thesis.lib.nccu.edu.tw/record/#G0105154009 |
| Data Type: | thesis |
| DOI: | 10.6814/NCCU202001695 |
| Appears in Collections: | [哲學系] 學位論文
|
Files in This Item:
| File |
Description |
Size | Format | |
|---|
| 400901.pdf | | 4819Kb | Adobe PDF2 | 117 | View/Open |
|
All items in 政大典藏 are protected by copyright, with all rights reserved.
|
