基督教哲学
维基百科，自由的百科全书
| 宗教系列 基督教 (基督宗教) |
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| 基督教歷史 基督教發展時序 耶穌基督 耶穌十二門徒 大公會議 大分裂 十字軍東征 宗教改革與反對教 中國基督教 中國基督教史 |
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| 三位一體 聖父 聖子 聖靈 |
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| 基督教神學 基督教會 禮拜 聖恩 · 救贖 山上寶訓 十誡 |
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| 聖經 舊約 新約 次經 偽經 |
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| 基督教派 天主教 東正教 新教(反对教) 摩門教 (有爭議) 基督教運動 |
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基督教哲學 是包括所有代表二千年來試圖用基督教的教導來融合哲學的知識中的理性思考的傳統。
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[编辑] 怎樣調解基督教和哲學的分歧
在宗教及哲學的融合上，過往的努力及嘗試的遭遇到不少困難。這是因為經典哲學家在他們的研究上沒有任何預設的結論，相反經典宗教信眾就已經存在著一套宗教理念。事實上，由於他們不同的目的及立場，有人認為沒有人能同時是哲學家，又是信仰啟示的真實跟隨者。若基於此論點，所有試圖尋找融合的努力也是白費的。
但是，亦有一些人認為這種融合是可能的。其中一個方法是運用哲學論證去證明一個預設的宗教理念是正確的。這就是所謂的護教學，亦是多種宗教傳統，如猶太主義、基督教及伊斯蘭教作品的一般技巧，但卻多被不認同是真正的哲學。另一方法是完全捨棄宗教理念是正確的想法，除非在哲學分析上已獲得相同的結論。但是，這方法反而不被該宗教信眾所接受。第三種方法，亦是較少用的方法，就是把分析哲學應用到個別的宗教上。在此情況上，一個宗教家只要詢問以下問題，亦可以成為一個哲學家：
- 神的本質是甚麼？我們怎樣知道神的存在？
- 啟示的本質是甚麼？我們怎樣知道神將自己的旨意啟示給人類？
- 哪一種宗教傳統須以文學方法解釋？
- 哪一種宗教傳統須以寓意方法解釋？
- 一個人須相信甚麼才算是該宗教的擁護者？
- 怎樣調解哲學上的成果與宗教的分歧？
- 怎樣調解科學上的成果與宗教的分歧？
以上鈎畫了基督教哲學家怎樣構築他們的工作。至於其他哲學家則並不是用這些方式建搆他們的工作，例如有人認為對於神存在的論證是沒有意義的，因為神的存在在基督教信仰上是沒有懷疑的。A Christian philosophy which does not seek to prove the existence of God, but assumes it as an ultimata out of which it forms its specific logic and interest, is more apt to address a far different set of tasks in order to reflect on the God-provided creational structures of existence in their diachronic processes of change over time. For such Christian philosophies most of the questions above belong instead to theology (if legitimate at all), whether the subdivision of theology involved is philosophical theology or apologetics. Neither of these are disciplines of philosophy proper, even though they may borrow methods from outside theology as such. What's more, those Christian philosophies that prioritize creaturely existence with its God-lawed modalities and societal spheres for daily life, do not accept the idea of separate fields "religion" vs "philosophy" that then must be "reconciled." On this alternative view of the Christian philosophical task, philosophy is just one activity among many in a differentiated society, an activity that is entirely appropriate to creaturely human existence, and it may be pursued directly out of the depth of the Christian religion without the mediation of some extraneous reference. All religions, including the atheisms, have ultimate values and therefore a religious depth-dimension of their own. The problem of philosophy arises for them as something other than a task given by God in Christ to humanity, and so theirs is the problem of reconciling their activity as a deontological imperative insofar as they deny that philosophy is inherent in the creational ensemble as one task-activity among the many given by God.
[编辑] 基督教哲學家與非基督教哲學家的相互影響
在基督教哲學、猶太哲學及伊斯蘭哲學之間有著很多的相互影響。很多基督教哲學家都參考其他猶太及伊斯蘭哲學家的著作，而他們在某一信仰上的討論往往會導致另一信仰上的討論。
有些現今的伊斯蘭哲學家與天主教哲學家會共同研究某一課題。改革宗哲學 dialogues across acknowledged differences with many other approaches to philosophizing - with Christian synthetist views of many kinds, also with some Jewish schools of philosophical thought, as well as some secular philosophies such as Neo-Marxism along with other atheist philosophical schools; whereas the dialogue with Islamic philosophies is just beginning.
It's important to note there is not one single philosophy embraced by all philosophers in any of the great religious traditions, not all are dialogical, and atheist-humanist schools are as much in conflict among themselves as are Christian and other self-acknowledged religious schools of philosophizing.
[编辑] 基督教哲學的起源
In the case of Reformational philosophy the law-idea of Creation in relation to Fall and Redemption clarifies the understanding of the exceptional role of Jesus the Christ in Creation through the law-modalities that set the conditions of existence for all creatures. There is no record of any writing by Jesus, nor of any systematic philosophy or theology in the formal sense. Several accounts of his life and many of his teachings are recorded in the New Testament, and form the basis for some Christian philosophies.
- 保羅：大數的掃羅是一個逼迫早期基督教教會、間接導致司提反殉道的猶太人。掃羅戲劇性的轉變皈依基督教，並改名保羅。他成為基督教領袖，並寫作多卷書信教導教義及神學予早期教會。In some ways he functioned in the manner of the popular marketplace philosophers of his day (Cynics, Skeptics, and some Stoics). 他的一些講章及與希臘哲學家的辯論亦記載在《聖經》的使徒行傳。他的書信成為後期基督教哲學家的重要資源。
[编辑] 希羅主義下的基督教哲學
希羅主義是對在耶穌、聖保羅及其後世代的羅馬帝國的希臘文化的傳統稱呼。除了畢達哥拉斯、柏拉圖及亞里士多德（他的著作經已遺失了多個世紀）傳統的小數繼承者外，希臘的經典哲學經已過時及被削弱。新興起的哲學派有犬儒學派、Skeptics及斯多亞主義，亦是把希羅哲學帶進我們世界的思想及演說家。慢慢地，在希羅主義下產生了一個較完整的吹向，但在某些範疇上，仍有一些反對的聲音。
以下是一些與希羅基督教哲學有著緊密關係的思想家：
- 特土良：特土良在他皈依基督前已是一位哲學家，他是2世紀的多產作家，更被稱為“西方教會之父”。他發展了靈魂傳殖說（即靈魂是從父母傳給下一代）、神是有形體的（雖然不是肉體）存在及四福音書的權威。他大力打擊馬吉安主義，並且認為希臘哲學與基督教智慧是不相和的。在他末年時，他加入了孟他努主義的異端小教派，因此他不獲天主教教會封聖。
- 愛任紐：愛任紐最受觸目的是他反對諾思底主義，申辯神的獨一性的著作。他論證原罪是潛藏在人性中，而基督的降生成人把從亞當而來的原罪“還原”，因此所有人類的生命得以聖化。愛任紐認為基督是人類智慧的老師。
- 亞歷山太的革利免
- 俄利根：俄利根受柏拉圖主義的影響，把柏拉圖主義的元素加入基督教內。他套用柏拉圖的唯心主義在道及兩個教會（一個完美的教會，及另一個現實的教會）的觀念上。他亦堅持柏拉圖的完美神觀。
- 聖奧古斯丁：奧古斯丁發展了經典基督教哲學，大大地受希伯來及希臘思想所影響。他引用希臘思想家柏拉圖、新柏拉圖主義及斯多亞主義，及從啟示修訂了基督教及《聖經》的教導。
[编辑] 中世紀基督教哲學
- 參考：經院哲學及中世紀的科學發展。
- 安瑟倫：安瑟倫最為出名的是他論證神存在的“本體論說”，即God is that than which nothing greater can be conceived. But to exist is greater than not to exist. If God does not exist then he wouldn't be "that than which nothing greater can be conceived." Therefore, God exists. 安瑟倫是其中一位西方思想家直接引用亞里士多德的著作，但是他並沒有亞里士多德的所有著作，而他所有亦只是亞拉伯文的翻譯。
- 托馬斯·阿奎納：托馬斯·阿奎納是大阿爾伯特的學生，是一個忠實的多明我會實踐者。他與13世紀的方濟各會Roger Bacon十分相似。阿奎納 在基督教重新引入亞里士多德之哲學。他相信在信仰與理性之間不存在任何矛盾，而亞里士多德經已達至人類追求真理的頂峰。他於是運用亞里士多德的哲學作為他構築神學及哲學的藍圖。他是巴黎大學的教授，與他同期的有方濟各會的教授St Bonaventure。
- John Duns Scotus：John Duns Scotus is known as the "subtle doctor" whose hair-splitting distinctions were important contributions in scholastic thought and the modern development of logic. Scotus was also a Professor at the University of Paris, but not at the same time as Aquinas. Along with Aquinas, he is one of the two giants of Scholastic philosophy which led to:
- William Ockham
[编辑] 文藝復興及宗教改革的基督教哲學
[编辑] 現代及當代的基督教哲學
以下是現代及當代的基督教哲學家，並以英文字首排序：
- 卡爾·巴特：兩次世界大戰的德國幸存者，巴特撰寫一部偉文的《教會教義學》，但他未能完成此書而於1968年歿。巴特強調人類思想與神自身有別的，縱然人嘗試去了解明白神，而神亦透過人類語言與文化啟示祂自己，但人對神的觀念必定與神自身不盡相同。巴特否認自己是一個哲學家，他宣稱自己只是一個教會教義學者及傳道人。
- Etienne Gilson, who wrote such works as The Spirit of Medieval Philosophy, The Spirit of Thomism, Being and Some Philosophers, and many other works. In the field of Thomism he is considered one of the main figures credited with starting the movement within Thomism known as Existential Thomism, which emphasis the primacy of the act of Being (Esse) in understanding everything else that is.
- Herman Dooyeweerd, who wrote the monumental trilogy, A New Critique of Theoretical Thought
- 伊曼努爾·康德
- 索倫·奧貝·克爾凱郭爾
- 克利夫·史戴普·路易斯 (-) was a literary critic of the first order, a mythographer in his children's fanatasies, and an apologist for the Christian faith to which he adhered in the latter half of his life. He claimed not to be a philosopher, but his apologetics are foundational to the formation of a Christian worldview for many modern readers.
- Knud Ejler Løgstrup
- Bernard Lonergan
- Jacques Maritain
- John Henry Newman
- 若望·保祿二世, who wrote Fides et Ratio
- Alvin Plantinga Plantinga is one of the key figures in the movement of Reformed Epistemology, which synthesizes Analytical Philosophy and Christian philosophical concerns; he teaches at Nortre Dame University
- Egbert Schuurman is the leading philosopher of technology who actively espouses a Christian philosophical approach.
- Eleonore Stump
- 保羅·田立克 Rather than beginning his philosophical work with questions of God or gods, Tillich began with a "phenominology of the Holy." His basic thesis is that religion is Ultimate Concern. What a person is Ultimately Concerned with in regard to their Ultimate meaning and being can be understood as religion because, "There is nobody to whom nothing is sacred because no one can rid themselves of their humanity no matter how desperately they may try" (Young-Ho Chun, Tillich and Religion, 1998, pg. 14.
- Peter van Inwagen
- D. H. Th. Vollenhoven: Vollenhoven's Calvinism and the Reformation of Philosophy (Dutch, 1933) launched a philosophical movement that, after the massive re-inforcing effect of his brother-in-law Herman Dooyeweerd's first trilogy, Philosophy of the Law-Idea (1935-36), led to the formation of the Association for Calvinist Philosophy in 1936. For decades, Vollenhoven served as president of the aforementioned association, which has become the Association for Reformational Philosophy / Vereniging voor Reformatorische Wijsbegeerte (VRW), still based in the Netherlands but with ever-enlarging interest in the rest of the world. It can be debated whether Vollenhoven's, his colleague Herman Dooyeweerd's, and many among the subsequent generations of philosophers in the Reformational philosophy movement are best described as "modern" or "postmodern," since they anticipated numerous themes that resurfaced in postmodernism, yet remain steadfastly and would-be distinctively Christian and non-Roman.
