St.Thomas Aquinas: Summa Theologiae

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St.Thomas Aquinas: Summa Theologiae

스콜라 철학의 정점인 토마스 아쿠이니스 (Saint Thomas Aquinas) 의 신학대전 (Summa Theologiae)입니다. 인간의 본질을 문답형식으로 설명하고 증명하는 것인데 정말 의미깊고 재미있습니다. 제가 최근에 공부하고있는 부분인데 공부를 하면서 정말 많은것을 느꼈습니다. 이런 방향으로 생각할수 있구나- 하는 고찰을 해본 시간이 되었습니다. 혹시 흥미가 있으시다면 댓글로 해석과 풀의를 써놓겠습니다 ^_^ ------------------------------------------------------------ <H2 id=article1>Article 1. Whether there is anything voluntary in human acts?</H2> Objection 1. It would seem that there is nothing <a target="_blank" href="http://www.newadvent.org/cathen/15506a.htm">voluntary</A> in <a target="_blank" href="http://www.newadvent.org/cathen/01115a.htm">human acts</A>. For that is <a target="_blank" href="http://www.newadvent.org/cathen/15506a.htm">voluntary</A> "which has its principle within itself." as <a target="_blank" href="http://www.newadvent.org/cathen/07016a.htm">Gregory of Nyssa</A> [Nemesius, De Natura Hom. xxxii.], <a target="_blank" href="http://www.newadvent.org/cathen/08459b.htm">Damascene</A> (De Fide Orth. ii, 24), and <a target="_blank" href="http://www.newadvent.org/cathen/01713a.htm">Aristotle</A> (Ethic. iii, 1) declare. But the principle of <a target="_blank" href="http://www.newadvent.org/cathen/01115a.htm">human acts</A> is not in <a target="_blank" href="http://www.newadvent.org/cathen/09580c.htm">man</A> himself, but outside him: since <a target="_blank" href="http://www.newadvent.org/cathen/09580c.htm">man's</A> <a target="_blank" href="http://www.newadvent.org/cathen/01656a.htm">appetite</A> is moved to act, by the appetible object which is outside him, and is as a "mover unmoved" (De Anima iii, 10). Therefore there is nothing <a target="_blank" href="http://www.newadvent.org/cathen/15506a.htm">voluntary</A> in <a target="_blank" href="http://www.newadvent.org/cathen/01115a.htm">human acts</A>. Objection 2. Further, the <a target="_blank" href="http://www.newadvent.org/cathen/01713a.htm">Philosopher</A> (Phys. viii, 2) proves that in animals no new movement arises that is not preceded by a motion from without. But all <a target="_blank" href="http://www.newadvent.org/cathen/01115a.htm">human acts</A> are new, since none is <a target="_blank" href="http://www.newadvent.org/cathen/05551b.htm">eternal</A>. Consequently, the principle of all <a target="_blank" href="http://www.newadvent.org/cathen/01115a.htm">human acts</A> is from without: and therefore there is nothing <a target="_blank" href="http://www.newadvent.org/cathen/15506a.htm">voluntary</A> in them. Objection 3. Further, he that acts <a target="_blank" href="http://www.newadvent.org/cathen/15506a.htm">voluntarily</A>, can act of himself. But this is not <a target="_blank" href="http://www.newadvent.org/cathen/15073a.htm">true</A> of <a target="_blank" href="http://www.newadvent.org/cathen/09580c.htm">man</A>; for it is written (<a target="_blank" href="http://www.newadvent.org/bible/joh015.htm#verse5">John 15:5</A>): "Without Me you can do nothing." Therefore there is nothing <a target="_blank" href="http://www.newadvent.org/cathen/15506a.htm">voluntary</A> in <a target="_blank" href="http://www.newadvent.org/cathen/01115a.htm">human acts</A>. On the contrary, <a target="_blank" href="http://www.newadvent.org/cathen/08459b.htm">Damascene</A> says (De Fide Orth. ii) that "the <a target="_blank" href="http://www.newadvent.org/cathen/15506a.htm">voluntary</A> is an act consisting in a rational operation." Now such are <a target="_blank" href="http://www.newadvent.org/cathen/01115a.htm">human acts</A>. Therefore there is something <a target="_blank" href="http://www.newadvent.org/cathen/15506a.htm">voluntary</A> in <a target="_blank" href="http://www.newadvent.org/cathen/01115a.htm">human acts</A>. I answer that, There must needs be something <a target="_blank" href="http://www.newadvent.org/cathen/15506a.htm">voluntary</A> in <a target="_blank" href="http://www.newadvent.org/cathen/01115a.htm">human acts</A>. In order to make this clear, we must take note that the principle of some acts or movements is within the agent, or that which is moved; whereas the principle of some movements or acts is outside. For when a stone is moved upwards, the principle of this movement is outside the stone: whereas when it is moved downwards, the principle of this movement is in the stone. Now of those things that are moved by an intrinsic principle, some move themselves, some not. For since every agent or thing moved, acts or is moved for an end, as stated above (Question 1, Article 2); those are perfectly moved by an intrinsic principle, whose intrinsic principle is one not only of movement but of movement for an end. Now in order for a thing to be done for an end, some <a target="_blank" href="http://www.newadvent.org/cathen/08673a.htm">knowledge</A> of the end is <a target="_blank" href="http://www.newadvent.org/cathen/10733a.htm">necessary</A>. Therefore, whatever so acts or is moved by an intrinsic principle, that it has some <a target="_blank" href="http://www.newadvent.org/cathen/08673a.htm">knowledge</A> of the end, has within itself the principle of its act, so that it not only acts, but acts for an end. On the other hand, if a thing has no <a target="_blank" href="http://www.newadvent.org/cathen/08673a.htm">knowledge</A> of the end, even though it have an intrinsic principle of action or movement, nevertheless the principle of acting or being moved for an end is not in that thing, but in something else, by which the principle of its action towards an end is not in that thing, but in something else, by which the principle of its action towards an end is imprinted on it. Wherefore such like things are not said to move themselves, but to be moved by others. But those things which have a <a target="_blank" href="http://www.newadvent.org/cathen/08673a.htm">knowledge</A> of the end are said to move themselves because there is in them a principle by which they not only act but also act for an end. And consequently, since both are from an intrinsic principle, to wit, that they act and that they act for an end, the movements of such things are said to be <a target="_blank" href="http://www.newadvent.org/cathen/15506a.htm">voluntary</A>: for the word "<a target="_blank" href="http://www.newadvent.org/cathen/15506a.htm">voluntary</A>" implies that their movements and acts are from their own inclination. Hence it is that, according to the definitions of <a target="_blank" href="http://www.newadvent.org/cathen/01713a.htm">Aristotle</A>, <a target="_blank" href="http://www.newadvent.org/cathen/07016a.htm">Gregory of Nyssa</A>, and <a target="_blank" href="http://www.newadvent.org/cathen/08459b.htm">Damascene</A> [See Objection 1, the <a target="_blank" href="http://www.newadvent.org/cathen/15506a.htm">voluntary</A> is defined not only as having "a principle within" the agent, but also as implying "<a target="_blank" href="http://www.newadvent.org/cathen/08673a.htm">knowledge</A>." Therefore, since <a target="_blank" href="http://www.newadvent.org/cathen/09580c.htm">man</A> especially <a target="_blank" href="http://www.newadvent.org/cathen/08673a.htm">knows</A> the end of his work, and moves himself, in his acts especially is the <a target="_blank" href="http://www.newadvent.org/cathen/15506a.htm">voluntary</A> to be found. Reply to Objection 1. Not every principle is a first principle. Therefore, although it is <a target="_blank" href="http://www.newadvent.org/cathen/05543b.htm">essential</A> to the <a target="_blank" href="http://www.newadvent.org/cathen/15506a.htm">voluntary</A> act that its principle be within the agent, nevertheless it is not contrary to the <a target="_blank" href="http://www.newadvent.org/cathen/10715a.htm">nature</A> of the <a target="_blank" href="http://www.newadvent.org/cathen/15506a.htm">voluntary</A> act that this intrinsic principle be <a target="_blank" href="http://www.newadvent.org/cathen/03459a.htm">caused</A> or moved by an extrinsic principle: because it is not <a target="_blank" href="http://www.newadvent.org/cathen/05543b.htm">essential</A> to the <a target="_blank" href="http://www.newadvent.org/cathen/15506a.htm">voluntary</A> act that its intrinsic principle be a first principle. Yet again it must be observed that a principle of movement may happen to be first in a genus, but not first simply: thus in the genus of things subject to alteration, the first principle of alteration is a heavenly body, which is nevertheless, is not the first mover simply, but is moved locally by a higher mover. And so the intrinsic principle of the <a target="_blank" href="http://www.newadvent.org/cathen/15506a.htm">voluntary</A> act, i.e. the cognitive and <a target="_blank" href="http://www.newadvent.org/cathen/01656a.htm">appetitive</A> power, is the first principle in the genus of <a target="_blank" href="http://www.newadvent.org/cathen/01656a.htm">appetitive</A> movement, although it is moved by an extrinsic principle according to other <a target="_blank" href="http://www.newadvent.org/cathen/14210a.htm">species</A> of movement. Reply to Objection 2. New movements in animals are indeed preceded by a motion from without; and this in two respects. First, in so far as by means of an extrinsic motion an animal's senses are confronted with something sensible, which, on being apprehended, moves the <a target="_blank" href="http://www.newadvent.org/cathen/01656a.htm">appetite</A>. Thus a lion, on seeing a stag in movement and coming towards him, begins to be moved towards the stag. Secondly, in so far as some extrinsic motion produces a physical change in an animal's body, as in the case of cold or heat; and through the body being affected by the motion of an outward body, the sensitive <a target="_blank" href="http://www.newadvent.org/cathen/01656a.htm">appetite</A> which is the power of a bodily organ, is also moved indirectly; thus it happens that through some alteration in the body the <a target="_blank" href="http://www.newadvent.org/cathen/01656a.htm">appetite</A> is roused to the desire of something. But this is not contrary to the <a target="_blank" href="http://www.newadvent.org/cathen/10715a.htm">nature</A> of voluntariness, as stated above (ad 1), for such movements <a target="_blank" href="http://www.newadvent.org/cathen/03459a.htm">caused</A> by an extrinsic principle are of another genus of movement. Reply to Objection 3. <a target="_blank" href="http://www.newadvent.org/cathen/06608a.htm">God</A> moves <a target="_blank" href="http://www.newadvent.org/cathen/09580c.htm">man</A> to act, not only by proposing the appetible to the senses, or by effecting a change in his body, but also by moving the <a target="_blank" href="http://www.newadvent.org/cathen/15624a.htm">will</A> itself; because every movement either of the <a target="_blank" href="http://www.newadvent.org/cathen/15624a.htm">will</A> or of <a target="_blank" href="http://www.newadvent.org/cathen/10715a.htm">nature</A>, proceeds from <a target="_blank" href="http://www.newadvent.org/cathen/06608a.htm">God</A> as the First Mover. And just as it is not incompatible with <a target="_blank" href="http://www.newadvent.org/cathen/10715a.htm">nature</A> that the <a target="_blank" href="http://www.newadvent.org/cathen/10715a.htm">natural</A> movement be from <a target="_blank" href="http://www.newadvent.org/cathen/06608a.htm">God</A> as the First Mover, inasmuch as <a target="_blank" href="http://www.newadvent.org/cathen/10715a.htm">nature</A> is an instrument of <a target="_blank" href="http://www.newadvent.org/cathen/06608a.htm">God</A> moving it: so it is not contrary to the <a target="_blank" href="http://www.newadvent.org/cathen/05543b.htm">essence</A> of a <a target="_blank" href="http://www.newadvent.org/cathen/15506a.htm">voluntary</A> act, that it proceed from <a target="_blank" href="http://www.newadvent.org/cathen/06608a.htm">God</A>, inasmuch as the <a target="_blank" href="http://www.newadvent.org/cathen/15624a.htm">will</A> is moved by <a target="_blank" href="http://www.newadvent.org/cathen/06608a.htm">God</A>. Nevertheless both <a target="_blank" href="http://www.newadvent.org/cathen/10715a.htm">natural</A> and <a target="_blank" href="http://www.newadvent.org/cathen/15506a.htm">voluntary</A> movements have this in common, that it is <a target="_blank" href="http://www.newadvent.org/cathen/05543b.htm">essential</A> that they should proceed from a principle within the agent.

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