奥古斯丁罪责伦理思想研究

发布时间：2018-05-28 20:05

本文选题：奥古斯丁 + 恶　；参考：《西南大学》2017年硕士论文

【摘要】：恶的问题是基督教不可避免的问题,很多非宗教徒以此来推翻宗教信仰、关于上帝的存在的问题。奥古斯丁是中世纪基督教伦理学集大成者,为了确立基督教的正当性,当然奥古斯丁也不能避开这个恶的问题。奥古斯丁通过认识自己来认识上帝,他青少年时“为恶而恶”的经历让他一身都在探寻恶的来源问题。他开始受到摩尼教的吸引认为善恶是两个对立的实体,人作恶的原因并不是自身。人只是因为受到了恶的实体——黑暗之神的同志,才人会作恶人,所以人们不必为了自己的恶行负责任。奥古斯丁“为恶而恶”的经历也让奥古斯丁对恶的问题的思考会受到自身经历的影响,所以奥古斯丁从自身的感受出发认为摩尼教的善恶二元论与个人的道德直觉不符,使他感到迷惑,从而促使他重新寻求新的出路。之后的新柏拉图主义让奥古斯丁认识到了另一种新的解释。新柏拉图主义认为恶是善的缺乏,恶并非是实体,更是一种非存在。只有善才是存在,善完全的匮乏是恶,是不会存在的。所以并不是一种真正的罪恶。另一方面新柏拉图主义认为人类作恶的原因是自由意志,人能自由的选择行善还是作恶,亚当的堕落就是证明。奥古斯丁接受了新柏拉图主义的思想,认为自然的恶并不是真正的罪恶,人的恶行才是真正的罪。但奥古斯丁又认为人类在亚当堕落之后并不能真正的选择善,也不能凭借自身达到完满,人类只有通过接受上帝的恩典才能达到至善。本文第一章阐述了奥古斯丁罪责思想观的变化,随着奥古斯丁人生境遇的改变,以及奥古斯丁对恶问题的不断反思与追问,奥古斯丁的思想也在不断的接收着新的理论解说,奥古斯丁的理论也跟着从摩尼教到怀疑论,到新柏拉图主义,再到恩典论阶段。接着本文第二章解释奥古斯丁认为只有伦理的罪,即人通过自由意志自愿的选择作恶的行为才能称之为罪恶。原罪就是亚当犯的伦理的罪,是亚当在行使自由意志时自愿的选择背叛上帝的罪。亚当所犯的罪受到了上帝的惩罚,这个惩罚通过性交一代一代遗传给亚当的后代。第三章主要是写有意之罪是意愿独立的前提下自愿的不受他人的强迫的情况下运用自己的自由选择的能力作出的进行恶行的决策所导致的罪恶,分析了奥古斯丁有意之罪与无意之罪,而人类所犯的罪无论有意之罪还是无意之罪都是是有意之罪,是需要受到惩戒的,这是我们应该负担的道德责任。第四章阐述了奥古斯丁对罪恶的消除方法,即只能通过上帝的恩典的赋予,只能通过信、望、爱才能拥有幸福,达到至善。最后一章是对于奥古斯丁罪责伦理思想的一点见解,分别从历史价值与理论缺陷以及启示三方面进行阐述。
[Abstract]:The evil problem is the inevitable problem of Christianity, which many non-religious people use to overthrow religious beliefs, about the existence of God. Augustine was the epitome of medieval Christian ethics. In order to establish the legitimacy of Christianity, Augustine could not avoid this evil problem. Augustine knew God by knowing himself, and his experience as a teenager made him explore the source of evil. He began to be attracted by Manichaeism that good and evil were two opposing entities, and that man did not do evil by himself. It is only because of the evil entity, the comrade of the Dark God, that man is a wicked man, so people should not be held responsible for their own wickedness. Augustine's experience of "evil for evil" also makes Augustine's thinking about evil problems affected by his own experience, so Augustine thinks from his own feelings that Manichaeism's dualism of good and evil is inconsistent with his personal moral intuition. Bewildered him, which prompted him to seek a new way out again. The Neo-Platonism that followed gave Augustine a new interpretation. Neo-Platonism believes that evil is the lack of good, evil is not entity, but also a non-existence. Only the good is there, and the perfect want of the good is evil and will not exist. So it is not a real sin. On the other hand, Neo-Platonism believes that the reason of human evil is free will, people can freely choose to do good or evil, Adam's depravity is proof. Augustine accepted the Neo-Platonism thought that the evil of nature is not the real sin, but the evil of man is the real sin. But Augustine believed that man could not choose the good after Adam's fall, nor could he achieve perfection by himself, but only by accepting the grace of God. The first chapter expounds the change of Augustine's concept of guilt and responsibility. With the change of Augustine's life circumstances and the constant reflection and questioning of the evil problem, Augustine's thought is also constantly receiving new theoretical explanation. Augustine's theory followed from Manichaeism to skepticism to Neoplatonism to grace. Then the second chapter explains Augustine's view that only the sin of ethics, that is, the behavior that man chooses to do evil voluntarily through free will, can be called evil. Original sin is the ethical sin of Adam, the sin that Adam voluntarily chose to betray God in the exercise of his free will. Adam's sins were punished by God and passed on to Adam's offspring through sexual intercourse. The third chapter mainly deals with the evil resulting from the decision of evil which is made with the ability of one's own free choice and without coercion of others on the condition that intentional crime is made on the condition that one wishes to be independent. This paper analyzes Augustine's intentional sin and unintentional sin, and the crimes committed by human beings, whether intentional or unintentional, are intentional sin and need to be punished, which is the moral responsibility that we should bear. The fourth chapter expounds Augustine's method of eliminating sin, that is, only through the gift of God's grace, only through faith, hope, love can have happiness and achieve the best. The last chapter is an opinion on Augustine's moral thought of guilt and responsibility, from three aspects of historical value, theoretical defects and enlightenment.
【学位授予单位】：西南大学
【学位级别】：硕士
【学位授予年份】：2017
【分类号】：B503.1

【参考文献】