利瑪竇對多瑪斯．阿奎那豐富人文精神的繼承與發展

在某些學界還有一個陳腔濫調，認為人文精神與宗教思想是互相排斥的。本文以多瑪斯‧阿奎那和利瑪竇的倫理學為反例，指出無論以西方或中華思想的標準，它們都蘊藏豐富的人文精神。本文先以英國學者布洛克及中國大儒唐君毅的著作為基礎，指出人文主義或人文精神的核心思想。然後，本文嘗試分析多瑪斯‧阿奎那《神學大全》的倫理學，並指出其思想具備布洛克及唐君毅所言人文精神內容。本文接著分析《天主實義》第七篇的倫理學說，並且論證當中也具備上述二士的人文關懷。再者，本文指出利瑪竇的修身論是符合唐君毅思想中「適當狹義的人文精神」；立人極，通天道，但不符合唐氏帶有門戶之見的「極狹義人文精神」；肯定人與天同一。

There still exists in some academic quarters the cliché that humanism and religion are incompatible. Th present author attempts 10
point out that, whether by a western or a Chinese yardstick, the ethics of Thomas Aquinas and that of Matteo Ricci are rich with humanistic spirit. This essay begins with introducing the analyses of core humanistic thought by Oxford historian Alan Bullock and Chinese philosopher Tang Junyi. It then proceeds to examine the virtue ethics of Thomas Aquinas and points out that it embodies the humanistic values emphasized by Bullock and Tang. The examination of chapter seven of Matteo Ricci's The True Meaning of the Lord of Heaven yields the same result. Furthermore, this essay points out that Tang Junyi has two senses of humanistic spirit, viz., usual sense and narrow sense. In the usual sense, the hallmark of humanistic spirit is to develop one's subjectivity to the utmost so that one can have communion with Heaven. In the narrow sense, however, the seal of humanistic spirit is to achieve the ontological identity of humans and Heaven. Matteo Ricci's ethics embodies only Tang's usual sense, but not the narrow sense, of humanistic spirit.