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研究生:魏嘉華
研究生(外文):WEI, CHIA-HUA
論文名稱:郎尼根的方法與宗教交談:應用於亞洲的脈絡
論文名稱(外文):Lonergan's method and interreligious dialogue:appropriation in the Asian context
指導教授:武金正武金正引用關係
指導教授(外文):Vu, Kim Chinh
學位類別:博士
校院名稱:輔仁大學
系所名稱:宗教學系
學門:人文學門
學類:宗教學類
論文種類:學術論文
畢業學年度:98
語文別:英文
論文頁數:218
中文關鍵詞:認知理論方法文化辯證超驗宗教宗教交談
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中文摘要:
本論文的主旨是研究郎尼根對宗教交談的理解與相關的概念,例如:認知理論、方法與文化。再者,它也關心將郎尼根對宗教交談的理解,應用於亞洲的脈絡。郎尼根主張人類的知識,包含這些運作:經驗、理解和判斷。之後,他加上抉擇的第四層面,此抉擇在倫理決策中持續地操作。這些運作形成一種方法,這方法是一套有規範性的模式,可反覆的使用,運作機能彼此相連,並導致知識的增長。郎尼根認為文化的想念有二:文化的規範想念與文化的經驗想念。文化的規範想念是指:為所有的人,僅有一種文化;文化的經驗想念則認出文化是一組意義與價值,這組意義與價值構成共同生活的方式。文化有許多種如同意義與價值有許多組。此外,郎尼根認為文化的掌控意義有三階段:原始、古典和現代階段。現代階段是多元的,且認出許多不同的文化。不同的文化有不同的宗教,宗教是嵌在文化中的。認出文化與宗教的多元,為宗教交談開啟了一個新的契機。進行宗教交談與繼續辯證對話有關聯。繼續辯證對話的目的是:在宗教經驗中和宗教經驗的表達中,發現本真與不真,它同時尋求解決衝突。為了將郎尼根對多元性和宗教交談的理解,在亞洲的脈絡中詳細解說,本論文檢視亞洲脈絡中的多元性與宗教交談,這是以亞洲主教團會議的文件為基礎。因亞洲主教團會議是跟隨梵蒂岡第二次大公會議的教導,所以本論文也研究梵蒂岡第二次大公會議文件中的多元性與宗教交談。在探討亞洲主教團會議文件之後,則進行郎尼根與亞洲主教團會議的對話。之後,陳述五位學者對郎尼根思想的批判,包括:郎尼根的認知與意志過程、存有的類比、超驗、宗教經驗和宗教皈依。在郎尼根晚期發表的著作中,他延伸認知過程的兩端,即將認知過程的兩端開放。他在經驗之前加上一個步驟,並在古典的四步驟之後,加上另一個步驟。經驗之前的步驟是指歷史與文化的發脈絡,經驗就是在其中產生的。古典四步驟之後的步驟,是自我超越向終極實在開放的契機,加上此步驟,是給宗教交談提供了對話的空間。本論文將郎尼根兩端開放的認知過程應用於亞洲的脈絡,特別是中國文化的脈絡。
Abstract:
The major concern of this thesis is to explore Lonergan’s understanding of interreligious dialogue and related concepts such as cognitional theory, method, and culture. Moreover, it is also concerned with the appropriation of Lonergan’s understanding of interreligious dialogue in the Asian context. Lonergan thought that human knowing involved these operations: experiencing, understanding, and judging. He later added a fourth level of “decision” that comes to play in moral decision making. These operations form a method that is a normative pattern of recurrent and related operations yielding cumulative and progressive results. Lonergan argued that there are two notions of culture: the normative notion of culture and the empirical notion of culture. The normative notion of culture means that there is a single culture for all humankind. The empirical notion of culture recognizes that culture is a set of meanings and values informing a common way of life. There are as many cultures as there are distinct sets of such meanings and values. In addition, Lonergan realized that there are three stages of controlled meaning of culture: primitive, classical, and modern stages. The modern stage is pluralistic and recognizes many different cultures. Different cultures have different religions. Religion is embedded in culture. The recognition of the pluralism of cultures and religions opens a new opportunity for interreligious dialogue. To conduct interreligious dialogue is to become involved in an ongoing dialectical conversation. The purpose of ongoing dialectical conversation is to discover authenticity and inauthenticity in religious experience and in the expression of religious experience. It also seeks to resolve conflicts. In order to explicate Lonergan’s understanding of pluralism and interreligious dialogue in the Asian context, pluralism and interreligious dialogue are examined in the Asian context based upon the documents of the Federation of Asian Bishops’ Conferences (FABC). Since the FABC follows the Second Vatican Council’s teaching, pluralism and interreligious dialogue in the documents of the Second Vatican Council are also investigated. After the exploration of the documents of the FABC, a dialogue between Lonergan and the FABC is conducted. The critiques of five scholars are then presented, each of whom critiques a particular area of Lonergan’s thought: Lonergan’s cognitional and volitional process, the analogy of being, the transcendental, religious experience, and religious conversion. In his later publications, Lonergan extended the cognitional process with two open ends. He added a step before experience and another step after the four classical steps. The step before experience is the historical and cultural matrix in which experience occurs. The step after the four classical steps is an opening chance of self-transcendence to an absolute reality. To add this step is to make room for interreligious dialogue. Lonergan’s cognitional process with two open ends is appropriated in the Asian context, particularly in the Chinese context.
TABLE OF CONTENTS

INTRODUCTION……………………………………………………………………..1
The Motive of the Study ………………………………………………...…........ 3 Scope and Limitation…………………………………………………………… 6
Significance of the Study……………………………………………………….. 7
Methodology……………………………………………………………………. 9
Chapter
I. LONERGAN’S ANALYSIS OF COGNITIONAL THEORY AND METHOD IN THEOLOGY…………………………………………….13

1.1 Lonergan’s Cognitional Theory in Insight……………………………………14
1.1.1 Historical Background of Lonergan’s Cognitional Theory………….14
1.1.2 Cognitional Theory…………………………………………………. 18
1.1.2.1 Human Knowing as Dynamic Structure……………………….. 19
1.1.2.2 Consciousness and Intentionality……………………………… 20
1.1.2.3 Self-Knowledge………………………………………................22
1.1.2.4 The Epistemological Theorem………………………………… 23
1.1.2.5 Bias…………………………………………………………….. 25
1.2 The Shift in Lonergan’s Thought……………………………………….. 29
1.3 From Cognitional Theory to Method in Theology………………………… 32
1.3.1 The Human Good…………………………………………………... 32
1.3.1.1 From Judgment of Fact to Judgment of Value………………… 32
1.3.1.2 Value…………………………………………………................ 32
1.3.1.3 Moral Self-Transcendence……………………………............... 34
1.3.2 Religion……………………………………………………………...35
1.3.2.1 The Question of God…………………………………............... 35
1.3.2.2 Self-Transcendence……………………………………………. 36
1.3.2.3 Religious Experience…………………………………............... 37
1.3.2.4 Conversion……………………………………………………...38
1.3.2.5 The Expression of Religious Experience……………………….39
1.3.2.6 The Notion of Dialectic………………………………............... 40
1.3.2.7 Religious Development Dialectical……………………………. 42
1.3.2.8 Faith and Belief………………………………………............... 43
1.3.2.9 The Shift from Classical Theology to Modern Theology………45

II. THE MEANING OF CULTURE IN LONERGAN’S THOUGHT…….51

2.1 The Meaning of Culture……………………………………………….51
2.1.1 Symbols……………………………………………………….. 51 2.1.2 Stories…………………………………………………………. 54
2.1.3 Songs…………………………………………………….......... 55
2.2 The Normative and Empirical Notion of Culture…………………….. 56
2.2.1 The Normative Notion of Culture……………………….......... 56
2.2.2 The Empirical Notion of Culture……………………………… 58
2.2.3 Culture and History…………………………………………… 59
2.2.4 Cultural Development Dialectical…………………………….. 60
2.2.4.1 Dialectical Method…………………………………….. 60
2.2.4.2 Three Sources of Conflicts…………………………….. 62
2.2.4.3 Threefold Conversion………………………………….. 63
2.3 Stages of Controlled Meaning of Culture…………………………….. 68
2.3.1 Primitive Stage of Controlled Meaning……………………….. 68
2.3.2 Classical Stage of Controlled Meaning……………………….. 69
2.3.3 Modern Stage of Controlled Meaning………………………… 72

III. THE DEVELOPMENT OF LONERGAN’S THOUGHT ON
INTERRELIGIOUS DIALOGUE IN THE CONTEXT OF CULTURAL
AND RELIGIOUS PLURALISM……………………………………...85

3.1 Pluralism in Lonergan’s Thought……………………………………...85
3.1.1 Pluralism………………………………………………………. 85
3.1.2 Scholarship……………………………………………………. 88
3.1.3 The Shift from Logic to Method……………………………… 90
3.1.4 The Shift from Nature to Culture………………………........... 91
3.1.5 The Transcendental Exigence…………………………………. 93
3.1.6 Lonergan’s Four Definitions of Theology…………………….. 94
3.2 Pluralism and Interreligious Dialogue…………………………........... 97
3.3 Ongoing Dialectical Religious Dialogue………………………..........100
3.3.1 Religious Experience Dialectic……………………………….101
3.3.2 Religious Expression Dialectic………………………….........102
3.3.3 Ongoing Dialectical Conversation……………………………105

IV. EXPLORATION OF LONERGAN’S UNDERSTANDING OF INTERRELIGIOUS DIALOGUE IN THE ASIAN CONTEXT……...113
4.1 Historical Background of Pluralism and Dialogue………………….114
4.2 Pluralism and Dialogue in the Teaching of the Second Vatican Council
and Pope John Paul II………………………………………………120
4.3 Pluralism and Dialogue in the Documents of the Federation Asian
Bishops’ Conferences……………………………………………… 127
4.3.1 Dialogue with the Poor……………………………………...130
4.3.2 Dialogue with Religion……………………………………..133
4.3.3 Dialogue with Culture………………………………………137
4.4 Dialogue between Lonergan and the Federation of Asian Bishops’
Conferences…………………………………………………………140
4.4.1 Some Words from Lonergan to the Federation of Asian Bishops’
Conferences……………………………………………………140
4.4.2 Some Words from the Federation of Asian Bishops’ Conferences
to Lonergan…………………………………………………….143

V. EVALUATION AND INTEGRATION: LONERGAN’S UNDERSTANDING OF INTERRELIGIOUS DIALOGUE AND INTERRELIGIOUS DIALOGUE IN THE ASIAN CHURCHES……151

5.1 Some Main Points of Lonergan’s Thought…………………………...152
5.2 Expansion of Lonergan’s Understanding of Interreligious Dialogue...155
5.3 Several Critiques of Lonergan’s Thought…………………………….165
5.4 Further Appropriation of Lonergan’s Understanding of Interreligious
Dialogue in the Asian Context……………………………………...179
5.4.1 Dialogue between Lonergan and the Second Vatican Council 179
5.4.2 Dialogue between Lonergan and the FABC…………………. 182
5.4.3 Dialogue between Lonergan and the Chinese Culture………..184

VI. CONCLUSIONS………………………………………………………195

BIBLIOGRAPHY……………………………………………………………. 211
BIBLIOGRAPHY

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中文參考文獻:

一、直接論述郎尼根思想之著作

武金正,<郎尼根邁向宗教交談>,《哲學與文化》33:11 (2006,11)。

柏殿宏,<生命是什麼——當代科學與哲學的觀點>,《輔仁宗教研究》第11期
(2005夏)。

╴╴╴╴, <郎尼根之為一位歷程哲學家>,《哲學與文化》34:6(2007,6)。

關永中,《郎尼根的認知理論——《洞察》卷一釋義》,台北:哲學與文化月刊
社,1991。

╴╴╴╴, <郎尼根《神學方法》所蘊含的超驗法>,《哲學評論,第十三期》,
台北:台灣大學哲學系,1990。

╴╴╴╴, <超越的切慕、洞察與歸化——兼論聖十字若望對郎尼根體系能有的
補充與啟發>,《哲學與文化》32:11(2006,11)。

╴╴╴╴, <道德的切慕、洞察與歸化——郎尼根理論體系的開放性伸延>,《哲
學與文化》32:11(2006,11)。

╴╴╴╴, <存有想念——郎尼根《洞察》第十二章一至六節釋義>,《哲學與
文化》34:9(2007,9)。

二、其他相關著作

方東美著,孫智燊譯,《中國哲學之精神及其發展》,台北:成均,1984。

武金正,《解放神學:脈絡中的詮釋》,台北: 光啟出版社,1991。

房志榮,《《三字經》與《聖經》卅二講》,台北:天主教之聲雜誌社,2005。

╴╴╴╴, <儒家思想的天與聖經中的上帝之比較>,《神學論集》,31期 (1977
春)。

╴╴╴╴, <孔子所反映的基督面貌>,《神學論集》,61期 (1984 秋)。

╴╴╴╴, <中國語文的象徵與禮儀>,《神學論集》,68.69期 (1986 夏.秋)。

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