John Duns Scotus on Freedom of the Will: Some Considerations

董思高論自由意志

10.7065/MRPC.200804.0097

陳德海(Alexis Tran Duc Hai)

自由意志 ； 同時偶然性 ； 決定論 ； 為利益的情緒 ； 為正義的情緒 ； 堅定性 ； 自由和理性的潛能 ； 自己控制的能力 ； 自我決定性 ； Free will ； Synchronic Contingency ； Determinism ； Affection for Advantageous ； Affection for Justice ； Firmitas ； Free and Rational Potency ； Self-Restraint Ability ； Self-Determination

哲學與文化

35卷4期（2008 / 04 / 01）

97 - 126

英文

若望•董思高(1266-1308)是在事物的偶然性，這個明顯的現象脈絡中發揮著他的自由意志論，而他把這個起源歸於天主的意志，這意志是透過祂（天主）的創造行動(ad extra)。天主是絕對地自由的，然而創造是自由地通過天主選擇的一個偶然的現實，因為如果第一形成因（天主）必然地行動的話，就沒有任何人能自由的選擇。人類的自由建立於天主的自由基礎上，因此為了正確地把握董思高對意志和自由的想法，必須考慮到天主的完美和選擇的行為。 不過，董思高所觀念的偶然性是一個同時偶然性，也就是說「一個事情（狀況）正當它存在時，它相當的存在潛能性也存在著」，這就是一個本體的和邏輯的自由選擇的結構，而結構的泉源是從自由的三個基本類型分析出來地：關於相反行為、相反對象與相反效果而言意志是的確地自由。 此外，董思高還應用了聖安瑟莫爾對兩種情緒的分析：「為利益的情緒」和「為正義的情緒」，他也運用亞里斯多德的理性和非理性的潛能之區分，然後達到了意志和自由的定義：意志是一個理性的和自由的潛能；自由就是誠心誠意的承諾和追隨善事，那麼自由就是「遠離自然的自由」到「為了價值的自由」。 董思高對於「意志－偶然」的結構之理論提供了其它的可能性的自由選擇，是一個徹底的、非決定的自然世界；也給予一個物質實相的正確了解，同時介紹一位生活與創造的天主之概念，他以這樣的積極性表達他對人類歷史發展的看法。

1. John Duns Scotus (1266-1308) develops his theory on Freedom of the Will within the context of the evident phenomenon of contingency in things, and he refers its origin to God's will, manifested in the act of creation (ad extra): God is essentially free and creation is a contingent reality freely chosen by God, because if the First Efficient (God) moves necessarily, then no person would choose freely. God's freedom grounds human freedom. Therefore, correct understanding of the will and freedom within Scotistic thought requires the consideration of divine perfection and acts of choice. 2. However, the contingency he conceives here is a synchronic one, that means a state of affairs ”the contrary of which might have been at the moment it was.” It is an ”ontologico-logical structure of alternative possibilities.” This springs from the distinction of freedom into three types: the will is free in regard to opposite acts, to contrary objects and to contrary effects. In addition, making use of the Anselmian distinction of two affections: affection for advantageous and affection for justice, and of the Aristotelian distinction between rational and irrational potencies as well, Scotus comes to define the will as rational free potency, and freedom is steadfastness (firmitas), a whole-hearted commitment to and pursuit of the good, or the capacity to love a chosen object more deeply, with an intensity which deepens the commitment to that object.” It is then ”a freedom from nature” and ”a freedom for values.” 3. The ”will-contingency” structure of Scotus' theory might then offer the room for free choice of alternative possibilities, a radical indeterminism in the nature of things, a more correct understanding of physical reality, the image of a free, dynamic and creative God, and an evolutive history of humanity as well.

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