Chapter VI Ipsum Esse Subsistens, in the final analysis, is immensely beyond both West and East. Nevertheless, this mediaeval concept as regards the all-permeating, all-present Subsistent Being Itself still needs to be re-figurated or re-thought afresh in both Western and Eastern terms, culturally so, for the benefit of many today. 1 For those who are well trained in scholasticism or gifted with great metaphysical insights into the mediaeval culture and way of thinking, St. Thomas s Christian philosophy of Being (esse) of beings (entia) 2 is indisputably a tremendous treasure. Properly understood, such a scholastic metaphysics, in the revealing words of Pope John Paul II, is a dynamic philosophy which views reality in its ontological, causal and communicative structures. It is strong and enduring because it is based upon the very act of being itself, which allows a full and comprehensive openness to reality as a whole, surpassing every limit in order to reach the One who brings all things to fulfilment. 3 However, in order that many ordinary people today may begin to understand, appreciate and embrace this vibrant mediaeval philosophy, there is no doubt that a certain philosophical or theological hermeneutics of culture, strategically speaking, is required. 4 In addition to being faithful to its traditional essence, reality and meaning, etc., it is vital for this mediaeval concept of reality to be in open, creative dialogue with modern or 1 2 3 4 Cf. pp. 293-294 below. Cf. 沈清松 : 物理之後: 形上學的發展 二版, 頁 13 Pope John Paul II, Fides et Ratio, no. 97. Cf. Tracey Rowland, Culture and the Thomistic Tradition after Vatican II (London and New York: Routledge, 2003), p. 3; Vincent Shen. On the Nestorian Introduction of Christian Monotheism into China (65-845): A Preliminary Evaluation of its Strategies of Strangification, in: Fu Jen International Religious Studies, Vol. 1, No. 1 (N. Summer 2007), pp. 38-40; 沈清松 : 對比 外推與交談, 頁 511-531 Hopefully, the author has adequately avoided --- throughout this thesis --- the strategic mistakes made by the Nestorian introduction of Christian monotheism into China, culturally, linguistically, ontologically and theologically. It appears that the author has also applied certain strategies of strangification (a coined term) in the present work. By definition, as far as a culture, religion, metaphysics or theology is concerned, strangification may be defined as a strategic way of going outside of oneself to another culture, religion, metaphysics or theology and becomes part of it without losing one s essential nature. Cf. Edmund Ryden, S.J., Editorial, in: Fu Jen International Religious Studies, Vol. 1, No. 1 (N. Summer 2007), p. vi. 283
post-modern culture and its dynamic, concrete and relational way of thinking. 5 Indeed, such a philosophy will be a place where Christian faith and human cultures may meet, a point of understanding between believer and non-believer. 6 At the same time, this philosophical endeavour will help lead believers to a stronger conviction that faith grows deeper and more authentic when it is wedded to thought and does not reject it. 7 Observed from the current energetic, existential and relational mentality in the world today, it seems that St. Thomas s eternally dynamic, concrete and relational concept of God as Ipsum Esse Subsistens was scholastically encased in a rather static, abstract and non-relational framework of Aristotelian metaphysics, logic, science, terminology, methodology and worldview, etc. 8 It is not surprising that Subsistent Being Itself has been increasingly abandoned by the present generation. To avoid such a tragedy, what people need today is a pertinent method or hermeneutics to release the incredible richness, magnificence and profundity of IES. Thus, for the blessing of many, the interminably dynamic, concrete and relational aspects, etc., of Subsistent Being Itself ---- historically concealed or buried in this mediaeval description of God ---- need to be brought forth. In other words, there is a real necessity for IES as a dry, dull and uneventful scholastic concept to be renewed. 9 This is precisely why the Guanzi Si Pian s rather dynamic, concrete and relational concept of the Dao (as expressed through its concept of qi) has been adopted as a relevant means for restoring IES in this thesis. Apparently, the vitality, earnestness and depth of one s religion follow the type of image of God that is conceived and entertained in the soul. 10 It is the author s hope, hence, that the present re-figuration of St. Thomas s concept of 5 Cf. 沈清松 : 談士林哲學的研究方向 演講紀錄, 哲學與文化 第卅一卷第六期(2004.06), 頁 184 6 Pope John Paul II, Fides et Ratio, no. 79. 7 Ibid. 8 Cf. W. Norris Clarke, Explorations in Metaphysics, pp. 1-2. 9 Maritain says: As we know, it was the task of St. Thomas to renovate the older scholasticism. It is a similar task which Thomists are called upon to perform to-day, a task whose novelty may well be greater than they themselves realize. Jacques Maritain, A Preface to Metaphysics: Seven lectures on Being (New York: Sheed & Ward, 1948), pp. 12-13. 10 Stanislaus J. Grabowski, The All-Present God: A study in St. Augustine (St. Louis and London: B. Herder, 1954), p. 60. 284
God as IES would serve in some way to help re-vitalize or re-invigorate our understanding of the Christian religion, as well as its metaphysics and spirituality in this post-christian era. As a comparative study between St. Thomas s concept of IES and the Guanzi Si Pian s concept of qi, this dissertation has largely been a hermeneutical search for a sound perception and relevant concept of God. Such an attempt was initially inspired or challenged by Teilhard s ideal concept of the Deity Who is (1) as vast and mysterious as the cosmos, (2) as immediate and all-embracing as life, and (3) as linked in some way to our effort as humankind. 11 Seemingly, such a divine concept is exceptionally fitting to the global culture or mentality of this generation at the dawn of the third millennium. Throughout this thesis, metaphysics has been understood as a study of the general esse or Being (i.e., existing activity) of beings, according to their ultimate existential nature and principles with respect to their very past, present and future. 12 On the one hand, beings (entia) have been, as a whole, divided fundamentally into two categories: the Uncreated Being (Ens) and the created beings (entia). On the other hand, beings have been examined in three trans-historical stages, i.e., the Uncreated Being (IES or the Dao) ad intra, the Uncreated Being (IES or the Dao) ad extra, and the fulfillment of the Uncreated Being (IES or the Dao) ad extra. It is decisive to note that, due to the ambiguous use of being with its double meanings in the English translation, the Uncreated Being ---- as the Christian God of St. Thomas ---- can be regarded both as (a) the Uncreated Ens (Being) and (b) the Uncreated Esse (Being) at the same time. In addition, this Christian God can also be viewed as (c) the Uncreated Essence, since there is really no composition in St. Thomas s simple concept of God, i.e., God s Esse is the same as God s Essence. In retrospect, having been chronically confused by untold linguistic ambiguities and philosophical complications in 11 12 Cf. P. Teilhard de Chardin, The Heart of Matter, p. 212. Cf. 沈清松 : 物理之後: 形上學的發展 二版, 頁 13-14;Gilson states: [T]rue metaphysics does not culminate in a concept, be it that of Thought, of Good, of One, or of Substance. It does not even culminate in an essence, be it that of Being itself. Its last word is not ens, but esse; not being, but is. Étienne Gilson, God and Philosophy (New Haven and London: Yale University Press, 1992[1941]), p. 143. 285
scholasticism, etc., varying philosophers and theologians in the modern West ----- the English ones in particular ----- began to cease thinking in terms of the Uncreated Ens, Esse and Essence in metaphysics, philosophy, theology, religion or spirituality, etc. It is the author s wish, among others, that the present thesis would help bring many to a greater awareness of such an important omission. At the same time, this work would serve as a gentle reminder of what many seem to have missed due to this neglect. Thus, many might begin to be conscious of and participate, as never before, in God s all-pervading Esse and Essence. Apparently, God s Essence may be understood as God s all-penetrating divine nature, Energies, Perfections, Diamonds, as well as an all-embracing combination of divine unity, truth, goodness, beauty, holiness, happiness, life, love, joy, peace, etc. As many in the world start to take the omnipresent Esse/Essence (i.e., Esse or Essence) of IES seriously, not only their raison d être, but the ultimate fulfillment of IES ad extra would begin to take place. For this purpose, a participation spirituality of qi 氣, xin-qi 心氣 or the xin 心 has been, to some extent, developed in the present study. This practical spirituality is added as an appropriate application and supplemental balance to the theoretical discussion as regards the participation metaphysics of IES. In general, such a complement is made possible as aforementioned in terms of the collective concept of the xin 心, the nine grades of prayer and the role of the sacramental Church, etc., in the IES ad extra. As a consequence, paraphrasing Teilhard s prophetic expression, fire would be discovered, with great hope, in the world s history for the second time. 13 While the first fire is created, material, visible, temporal and rather confined, the second one is uncreated, divine, invisible, everlasting and all-present. In addition, whereas the former is impersonal, unable to bring us everlasting love and happiness, the latter is immensely personal. In fact, the second fire has been reaching out to us unceasingly as Infinite 13 Cf. George A. Maloney, S.J., Why Not Become Totally Fire? : The power of fiery prayer (New York and Mahwah, N.J.: Paulist Press), 1989, p. 1. Here Maloney is quoting from the unpublished article written by Teilhard de Chardin in 1934 entitled L Évolution de la Chasteté. Cf. Teilhard de Chardin, Toward the Future (London: Collins, 1975), p. 80; Bosco Lu, S.J., Love as Energy according to Teilhard de Chardin, in: Fu Jen International Religious Studies, Vol. 1, No. 1 (N. Summer 2007), pp. 74-75. 286
Everlasting Love and Happiness Itself, etc., for our participation. Evidently, this Uncreated Fire or Energy which the world would partake in is the omnipresent, all-permeating sacred abyss which makes the angels tremble with love and awe, 14 i.e., the awesome Esse/Essence of IES. It is hoped that such an unprecedented discovery and participation in the all-present Deus absconditus (i.e., hidden God) by us would soon occur en masse. If it should happen, the whole world, without precedent, would be incredibly transformed in love and awe, etc. As a whole, one may also say that the present work is a cross-cultural dialogue between two metaphysical systems, i.e., the metaphysical system of St. Thomas s concept of IES and that of the Guanzi Si Pian s concept of the Dao as expressed in terms of qi. In this comparison, the Esse and Essence of IES is compared with the esse and essence of the Dao. 15 Thus, the Esse and Essence of the scholastic concept of IES is re-interpreted anew in terms of the esse and essence of the Huang-Lao Daoist concept of the Dao or qi, and vice versa. Hopefully, as a result, many incredible features (or aspects) of the Esse and Essence of both IES and the Dao (or qi) have been splendidly re-figurated or uncovered above. It is also hoped, therefore, that the ultimate metaphysical-spiritual root (or ground) of both the traditional Western culture (i.e., Subsistent Being Itself) and that of the traditional Chinese culture (i.e., the Dao) has also been renewed and brought forth alive to many in both West and East. 16 To some extent, this could become also a significant contribution to the current metaphysical and spiritual renewal for both parts of the world. Indeed, in the aftermath of the world s substantially materialistic modernization and globalization, etc., countless individuals and groups seem to have focused only on the material, scientific, visible and tangible development of the global community. 14 15 Jacques Maritain, Distinguish to Unite, or The Degrees of Knowledge, p. 230. The Chinese concept of the Dao is compared to the Western concept of Being or esse by scholars like Gabriel Ly ( 李震 ) and Vincent Shen. Cf. 李震 : 基本哲學探討, 二版, 頁 6-7; 沈清松 : 物理之後/ 形上學的發展, 頁 14. Looking back, such a unique comparison is quite fitting in comparing St. Thomas s metaphysical system of Ipsum Esse Subsistens with that of the Dao or qi in the Guanzi Si Pian. 16 Cf. 田默迪 : 中西文化的交流, 初版, 台北縣新莊市 : 輔仁大學出版社, 民九十三年三月, 頁 177 287
Subsequently, innumerable people appear to have forgotten or dismissed the ultimate metaphysical-spiritual root of their very esse and traditional civilization. In retrospect, Chapter I briefly describes the author s motivation and justification for writing the thesis, as well as the related methodology and structure of argumentation. In Chapter II, the general metaphysical concept of Ipsum Esse Subsistens by St. Thomas is outlined. Then, in Chapter III, the metaphysical concept of qi in the Guanzi Si Pian is summed up in terms of four fundamental categories of qi and the process of Dao-Qi-cization of the universe. As St. Thomas s concept of IES is being re-figurated in terms of the Guanzi Si Pian s concept of qi in Chapter IV, many wonderful titles of IES are brought forward. Instead of being historically fossilized or frozen as Subsistent Being Itself, the God of St. Thomas is now re-described as (a) the Uncreated Subsisting Energy-Being Itself. Still better, IES is now re-thought as (b) Infinitely Fulfilled Life Itself, (c) Infinite Everlasting Happiness Itself, (d) the Uncreated Tri-personal Heavenly Family, (e) the Transcosmic Burning Bush, (f) an (or the) Infinite Ocean of Uncreated Energies, Diamonds or Perfections, as well as (g) the Uncreated Tri-personal Heaven Who does not cease reaching out to us, inviting us to participate in His omnipresent divine nature, Perfections or Energies, etc. At the same time, it is important to point out that the ultimate fulfillment of this IES ad extra is dependent considerably on the continuing, even moment-to-moment, response and participation in His Esse/Essence by each member of the human family. In other words, each human being regardless his/her religion or spirituality can make a difference to the fulfillment of the omnipresent IES ad extra, especially when he/she does so conscientiously with the participation metaphysics and spirituality of the xin. Further on, as seen in Chapter V, in re-figurating the Guanzi Si Pian s concept of qi by means of St. Thomas s re-figurated concept of IES, this Thomistic concept of God becomes an indispensable key for the ultimate fulfillment of the Huang-Lao Daoist notion of qi. Not only an inculturated version of Chinese Catholic philosophy or theology 288
of qi is generated, various amazing titles of IES are also initiated. To the Chinese people now, IES may be described or re-conceived as (a) the Tri-personal Subsisting Dao-Being, (b) the Tri-personal Dao-Qi-Being, (c) the Tri-personal Infinitely Fulfilled Life, (d) the Uncreated Tri-personal Heavenly Family, and (e) an (or the) Infinite Ocean of Uncreated Fu-Qis Who does not stop reaching out to share with each member of the human family His infinite ocean (or Ocean) of Fu-Qis. In this process of Divine Dao-Qi-cization or Fu-Qi-cization, Subsistent Being Itself is further depicted as the transcosmic (f) Tian Xia Tai Ping 天下太平 ad extra, (g) Tian Ren Yi Jia 天人一家 ad extra, (h) Tian Ren He Yi 天人合一 ad extra and (i) Sui Xin Suo Yu 隨心所欲 ad extra, etc. Apparently, if the people of the Middle Kingdom in general should desire to begin fulfilling their deep-seated, long-to-fulfill cultural utopias, such as tian xai tai ping 天下太平, tian ren yi jia 天人一家, tian ren he yi 天人合一, and sui xin suo yu 隨心所欲, these inculturated concepts of God would become quite helpful, stirring, indeed even relevant, exciting, dynamic and relational, etc., in their continuous search. As a people of qi 17, many Chinese people may, therefore, be inspired anew in their perspective of Christianity or the Church of Christ. As we know, however imperfect still, the Church is ultimately seeking to serve the world as (a) a global Qi-Yuen 氣淵 of the Infinite Ocean of Fu-Qis 福氣 ad extra, (b) an amazing seven-fold sacramental channel of God s Ocean of Fu-Qis ad extra, as well as (c) a Sacrament par excellence of Tian Xia Tai Ping, Tian Ren Yi Jia, Tian Ren He Yi and Sui Xin Suo Yu ad extra, for the realization of IES ad extra. In this way, many traditional ideals of life would be fulfilled on a personal basis with an unprecedented realism, in terms of St. Teresa s method of spiritual growth and the Church s seven sacraments, for example. In due course, it is hoped that the whole Chinese people would begin to have a genuine taste of being a happy family of fulfilled lives, becoming more and more living images of Actus Purus. If the Chinese people would begin to partake in the Esse/Essence of the Infinite 17 Cf. 曾振宇 : 中國氣論哲學研究, 濟南 : 山東大山出版社,2001 年, 頁 1-2 289
Ocean of Uncreated Fu-Qis ad extra, each and every day, however slowly at the beginning, would become a race to life, i.e., a life increasingly filled with Infinitely Fulfilled Life Itself. Ultimately speaking, as a people deeply rooted in the Dao and qi, China needs to know that her gross national happiness does not depend on the growth of her gross national product. While ongoing research and development over mundane affairs remain quite important, her true happiness depends on the gross national participation in the omnipresent ocean of Dao-Qis or Fu-Qis of the Infinite Everlasting Happiness Itself ad extra. During the last few decades, there have been two dominant schools mostly conducted by Chinese scholars in the study of comparative philosophy between East and West. One school tends to champion the pragmatism and utilitarianism of the West, to the detriment of both Chinese and Western traditional philosophy. The other is inclined to focus on the revival of the traditional Chinese philosophy, Confucianism in particular. 18 Apparently, the present thesis is rather unique in comparing these two philosophical trends. Via Ricouer s hermeneutical threefold Mimesis as interpreted by the author, St. Thomas s concept of IES has been re-figurated in terms of the Guanzi Si Pian s concept of qi, and vice versa. In the present comparative study between two traditional metaphysical concepts, St. Thomas s notion of IES and the Guanzi Si Pian s idea of qi seem to complement one another well. It is anticipated that many would be benefited further from the continuous development of this comparison, especially for those searching for a more relevant concept of God. Observing from the varying attitudes towards non-christian Eastern philosophies and spiritualities, it appears that there are at least four main types: (a) complete rejection; (b) indifference; (c) wholesale adoption; (d) selective or critical adoption. 19 Apparently, the orientation of this thesis leans principally on the selective or critical approach, in incorporating elements of the Guanzi Si Pian s philosophy and spirituality. Looking back, 18 19 Cf. 周克勤 : 神學本位化點滴, 台南市 : 聞道出版社,2002 年, 頁 25 Cf. Paul Belamide, S.V.D., Daoism from a Christian Perspective. A Thematic Lecture on December 31, 2003 (Xin Zhuang, Taipei: Fu Jen Catholic University Foreign Language College Monumenta Serica), pp. 18-19 290
the Daoist elements therein do not seem to have undermined the integrity of the Christian faith. Instead, the adopted elements (or aspects) of qi have become the crucial configurational substance (or platform) in re-figurating St. Thomas s concept of IES. In return, St. Thomas s re-figurated concept of IES has also been quite helpful in further re-formulating the Guanzi Si Pian s concept of qi for the Chinese as an inculturated philosophy or theology of qi. Moreover, it is the author s hope that such a comparative study would help many to better appreciate the Guanzi Si Pian s concept of the Dao or qi, as it is. Besides, no re-figuration of St. Thomas s scholastic concept of IES would have been possible without such a concept. Simultaneously, it is hoped that this study would also inspire many to appreciate or re-appreciate St. Thomas s profound concept of IES per se. As we know, without this awe-inspiring scholastic notion, no re-figuration of the Guanzi Si Pian s concept of the Dao or qi would have been achievable in this thesis. In the present inter-metaphysical, inter-cultural and inter-religious (inter-spiritual or inter-mystical) dialogue, it appears that the Guanzi Si Pian s metaphysical concept of the Dao or qi does possess marvellous potentials 20 in helping St. Thomas s scholastic philosophy or theology of IES to be renewed for the present and future generations. Simultaneously, St. Thomas s metaphysical concept of IES seems to have been endowed with a splendid potency in inculturating the Guanzi Si Pian s concept of the Dao or qi, baptizing it into the traditional Christian faith, and bringing it even to its ultimate fulfillment for the Chinese (or people familiar with the Chinese cultural background). The world of treasure belongs to those who truly understand it and know how to unearth it properly. Hence, it is crucial for the incredible Treasure of the omnipresent, dynamic, concrete and relational Subsisting Being Itself (encased in a somewhat outmoded fashion) to be properly re-discovered or re-figurated afresh for this generation in terms of a relevant metaphysics and spirituality. Here in this thesis, the boundless 20 It is fundamental to Christian faith to acknowledge and embrace all that is truly good. This starts, for example, with the acceptance of the non-jewish wise men at the Nativity and their contributions (cf. Mt 2:1-12). 291
Treasure of IES is released by means of the Guanzi Si Pian s metaphysics of qi and spirituality of the xin. Thus, the amazing world of the Uncreated Divine Diamonds, Energies, Perfections or Fu-Qis, etc, of IES (Actus Purus or Infinite Happiness Itself) ad extra may belong to many in both East and West in this inter-connected world. Many, too, may find that, all of a sudden, St. Thomas s concept of IES seems to make tremendous sense as the God for Whom this global village has long been waiting. Further, living in the present scientifically advanced age in which our knowledge and wisdom are increasingly indispensable to our well being, Maritain s fourfold wisdom (or degrees of knowledge) may be expanded probably to a fivefold degrees of wisdom or knowledge. Beginning from (a) scientific wisdom or knowledge, one may find, then, (b) metaphysical wisdom or knowledge, (c) theological wisdom or knowledge, (d) mystical wisdom or knowledge, and finally (e) the beatific vision, wisdom or knowledge. 21 To some extent, this work may be seen also as a real challenge or invitation to many ---- being carried away un-mystically by non-mystical (or anti-mystical) materialism, atheism, scientism, agnosticism and pragmatism, etc. 22 ---- to begin contemplating the possibility of such a fivefold range of wisdom or knowledge. Thus, a surprisingly self-emptying and mystically-oriented inspiration or two, for example, may be drawn for us, as we encounter varying problematic issues in this nuclear and global-warming era, etc. Moreover, ontologically speaking, it appears that the widespread anti-supernaturalism, negligence of mysticism, and demise of the study of being (i.e., metaphysics or 21 22 Cf. Jacques Maritain, Distinguish to Unite, or The Degrees of Knowledge, p. 136-253. Cf. Christopher Hitchens, god is not Great: How religions poisons everything (Toronto, Ontario: McClelland & Stewart Ltd., 2007), pp. 1ff; Richard Dawkins, The God Delusion, pp. 1ff; Sam Harris (author also of the best seller The End of Faith: Religion, terror and the future of reason, 2004), Letter to a Christian Nation (New York, NY: Alfred A. Knopf, 2007), pp. 1ff. In general, one may say that these books aforementioned have been approached with a certain un-mystical or anti-mystical experience and convictions towards God (or god) and religion. Hence, it becomes difficult or impossible for them to see any greatness of God (or god) and religion as a whole. Further, these writers tend to focus or capitalize only on the bad and un-mystical examples of the Christians (and other religious people). As a consequence, such a negatively un-mystical rationalism seems to re-affirm what Karl Rahner has said earlier that the future Christian will either be a mystic or will cease being one. Cf. Karl Rahner, The Spirituality of the Church in the Future, p. 149. In fact, if these three atheistic and religion-discounting authors had approached God and religion in some time-tested perennial mysticism, focusing rather on true mystical examples and positive contributions of Christianity and other major world religions, the outcome would have been amazingly different. 292
ontology) in the last few centuries may have gradually contributed to the present death-of-the-christian-god movement in this Modern-Postmodern Period. By all appearances, the universal scientific focus on concrete created beings today has unfortunately displaced and misconstrued the metaphysical and spiritual (particularly mystical) perception of the Uncreated Being. 23 In light of the five-fold wisdom mentioned, it is hoped, therefore, that the all-in-all (or All-in-all) participation metaphysics and spirituality of no empty space ---- mystical by nature ---- would help revivify our very concept and experience towards Subsistent Being Itself. As we know, all created beings without exception are permeated and surrounded by the IES ad extra, totally, ceaselessly, awesomely, dynamically, relationally and concretely. It is the purpose of this thesis, among others, to serve as an aide memoire of such a breath-taking all-present reality and meaning. Hopefully, awakening from the current materialistic, scientific and agnostic anti-supernatural slumbers, 24 the present or future generation, in sound faith and reason, 25 will begin to encounter, personally and socially (as a family, group or society), the awesome URAM which permeates the whole planet without borders. As the Infinite Everlasting Unity, Truth, Goodness and Beauty Itself, etc., pervade and embrace the whole creation, Ipsum Esse Subsistens, in the final analysis, is immensely beyond both West and East. 26 It is true that IES is an apophatic 23 Cf. Richard Dawkins, The God Delusion, pp. 75-159; Christopher Hitchens, god is not Great: How religions poisons everything, pp. 63-96; Sam Harris, Letter to a Christian Nation, pp. 66-75. 24 Cf. John Cheng, Awakening from the Kantian Anti-supernatural Slumbers, in: Fu Jen Religious Studies 輔仁宗教研究, No. 8 (Winter 2003), pp. 193-225. 25 As Maritain seems to imply above, it appears that one can safely reason in terms of one s mystical experience and convictions, along with or in integration with one s sound rationale. Cf. also Henri Laux La raison mystique, in: Archives de Philosophie 63 (2000 Avril-Juin), pp. 217-227; 關永中 : 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, 第卅三卷第十一期,(2006.11), 頁 21-63 26 Quoting the following words of Jean-Luc Marion: The esse Saint Thomas meditates belongs neither to metaphysics, nor to ontology, nor even to the question of Being, but to the divine names and to the luminous darkness, Derek J. Morrow is convinced that this divine darkness is a darkness whose luminosity nonetheless reveals God by and in the very (phenomenological) excess of his givenness. Derek J. Morrow, Aquinas, Marion, Analogy, and Esse: A phenomenology of the divine names? in: International Philosophical Quarterly, Vol. 46, No. 1 (March 2006), p. 42. 293
incommunicable name of God. 27 Nevertheless, this eternally all-permeating God ---- Who is omnipresent divine nature 28 ---- still needs to be expressed and understood as much as possible in both Western and Eastern terms, culturally so, for the benefits of many. 29 Further, the decisive key for the ultimate fulfillment of both our esse and that of the IES ad extra depends not only on our proper awareness and attitude towards IES. It relies also on our continuous, indeed even unceasing response in contemplation and participation in the divine omnipresent Esse/Essence of IES reaching out to us and for us without ceasing. Should more and more individuals and groups engage themselves in the Uncreated Esse/Essence ad extra, the consequence would, slowly but surely, lead to a sacred colossal activation of the all-present IES in this global village. Unprecedentedly, such a divine conflagration 30 would begin to transform the whole humanity spiritually. Besides, it would also transfigure us in the way we live, think, feel and act, philosophically, metaphysically, religiously, mystically, psychologically, economically, emotionally, culturally, artistically, socially, politically and ecologically, etc., completely beyond our present expectations. As we know, the philosophy ---- in particular the metaphysics 31 ---- which a culture, society or civilization deliberately adopts (espouses or embraces) does yield profound consequences in its subsequent developments. In retrospect, if the Mediaeval-Christian Period in the West could be described, to a significant extent, as the Glorious Ages, 32 it seems to be largely due, metaphysically speaking, to its principal attention and mystical 27 Cf. Fr. Thierry-Dominique Humbrecht, O.P., Nomen incommunicabile: sur l emploi thomasien du Nom incommunicable de Sg 14, 21, in: Revue Thomiste, Vol. 106 (Juillet-Septembre, 2006), pp. 409-410. 28 Cf. Catherine Mowry LaCugna, God For Us: The Trinity & Christian life, p. 151. 29 According to the interpretation of Fr. Jean-Pierre Torrell, O.P., St. Thomas was open to the possibility of salvation for non-christians in good faith. Cf. Jean-Pierre Torrell, O.P., Saint Thomas et les non- chrétiens, in: Revue Thomiste, Vol. 106 (Janvier-Juin, 2006), pp. 17-49. 30 Cf. Jacques Maritain, Distinguish to Unite, or The Degrees of Knowledge, p. 230. 31 Vincent Shen ( 沈清松 ) remarkably states: 哲學是百學之母, 形上學則是哲學的冠冕, 是人類理性至為徹底的努力, 試圖為人類思想所關懷的終極性問題, 加以探索, 並提出解答 沈清松, 物 理之後 / 形上學的發展, 頁 4 32 方東美先生主講, 郭文夫校記並註 : 中國哲學對未來世界的影響, 頁 3 294
contemplation on the invisible, heavenly realm of the Uncreated Being. In contrast, the current Western Modern-Postmodern Period has largely been focusing its thoughts, desires, activities and lifestyles, etc., on the visible, tangible and measurable realm of created beings, un-mystically so. In other words, the metaphysics and spirituality which it embraces is largely an un-mystical (or anti-mystical) metaphysics and spirituality of created beings, without involving the Uncreated Being mystically. As a result, the effects have not only saturated the whole Western world. In fact, this un-mystical, non-contemplative mentality of materialism, scientism, rationalism, scepticism, atheism, industrialism, commercialism and consumerism seems to have gradually spread around the entire globe over the last several centuries, noticeably through Europeanization, Westernization, globalization, internationalization and internetization, 33 etc. The present comparative dialogue between St. Thomas s concept of IES and the Guanzi Si Pian s concept of qi has attempted to emphasize or re-vitalize the metaphysical and contemplative significance of the invisible realm with respect to the Uncreated Being and the Dao, etc. It is hoped that such an effort would make at least a small difference to the present metaphysical and spiritual decline. Hence, sustained en mass by the concerted efforts of countless others who share the same vision, the balance would begin to swing. In this way, the invisible Uncreated realm, along with its immense omnipresent blessings, would ---- slowly but surely ---- regain the hold not only over the West 34 and the East, but also over the North and the South on this interactive planet. Apparently, such a vision has been a critical part of the URAM in writing the present thesis, as it should be. 35 33 Internetization simply means the universal use of the internet by countless individuals and groups today around the world. It is possible that this term is newly coined, just like many others in this thesis. 34 Cf. Arthur Helps, Oswald Spengler, in: Oswald Spengler, The Decline of the West, p. xiv. It must be noted that even Oswald Spengler (1880-1936) was convinced that the West will regain its former glorious spirituality. Cf. Oswald Spengler, The Decline of the West, pp. 40 and 415, etc. 35 As the author is a committed Christian, he can only conduct the present inter-metaphysical and inter-religious dialogue as a Catholic Christian. Obviously, what is left un-explored here in this thesis is the concept of the Highest Common Factor (H.C.F.) or the Divine Ground among various major religions of the world. For example, to the Christians, one may say that the Divine Ground is Ipsum Esse Subsistens or 295
Clearly, taking the present dialogue between Christianity and Huang-Lao Daoism as an example, it is possible for us to conduct such a kind of comparison between West and East fruitfully. In particular, we can thus arrive at, inter alia, a real deepening in our religious vision, 36 i.e., a spiritual transformation generated by the encounter between the truths of Christianity and the truths of non-christian religions. 37 It is true that St. Thomas s concept of IES has offered a definitive contribution to our re-figuration of the Guanzi Si Pian s religious or spiritual concept of the Dao and qi. This notion of the Dao or qi, too, has made an immense impact to the re-figuration of IES. Unquestionably, what is attempted above is only a small beginning. 38 Much further research and development of varying elements in this thesis, as well as further dialogues and comparisons between IES and other major non-christian metaphysical concepts (such as wu 無, Tai-Chi 太極 and ren 仁 in Chinese natural mysticism) remain to be carried out in the future. 39 Finally, it must be explicitly acknowledged that the present contributions in this thesis are due not to sharpness of insight. Rather, it is simply because various philosophical, theological or spiritual giants have graciously lent the author their broad shoulders, upon Subsistent Being Itself. To the Daoist, such a H.C.F. is the Dao. In Hinduism, the Divine Ground is Brahman, but it is called Mind or the Pure Light of the Void for Mahayana Buddhism. At the same time, within the Islamic tradition, the Divine Ground is the Real or Unity of Allah, etc. Cf. Aldous Huxley, Introduction, The Song of God; Bhagavad-Gita, pp. 13-15; Aldous Huxley, The Perennial Philosophy, pp. 1-35. To be sure, such an exploration needs to be properly done in the future. 36 James L. Fredericks, Faith among Faiths: Christian theology and non-christian religions, p. 179. 37 Ibid. Cf. 吳經熊著, 黃美基等譯 : 內心樂園 愛的三部曲, 譯自 :The Interior Carmel: The threefold way of love, 初版, 臺北市 : 上智出版社,2003 民國九十四年, 頁 iii-viii, etc. 38 It is evident that a lot of study on the Guanzi Si Pian needs to be done in the future, in particular in natural mysticism. Cf. 關永中 : 神秘主義及其四大型態, 當代, 第三十六期 (1989.4.1), 頁 39-49 At the same time, the problem of suffering also needs to be addressed and elaborated in future studies. Although St. Thomas and the Guanzi Si Pian have not delved into the area of suffering, this problem seems to have been implied in their discussions on metaphysics, spirituality, and the practice of self-emptying virtues, etc. 39 Confucianism began to make its impact on the West in the 17 th or 18 th century. Cf. 朱謙之 : 中國晢學對歐洲的影響, 福卅 : 福建人民出版社, 頁 367-375 Hence, it is hoped that Huang-Lao Daoism would soon make its way to the West through further studies and dialogues of the Guanzi Si Pian. After all, Chinese Christians as a whole may also have an obligation not only to contribute effectively to the spiritual welfare of their people, but also to bring such new energy to the Church throughout the whole world. Cf. Jean-Pierre Charbonnier, Christians in China: A.D. 600 to 2000. Trans. by Archbishop M. N. L. Couve de Murville (San Francisco: Ignatius Press, 2007), p. 543. Simultaneously, the author hopes that more research and study on St. Thomas s notion of Ipsum Esse Subsistens would be done, especially in comparing this profound Thomistic idea with varying other major Chinese metaphysical concepts. 296
which to stand, observe and study truth further in all its splendours. 40 Manifestly, some of these great heroes or personalities are: Plato, Aristotle, St. Augustine, St. Thomas, St. Gregory Palamas, St. Teresa of Avila, St. John of the Cross, Oswald Splengler, Pierre Teilhard de Chardin, Aldous Huxley, John C. H. Wu, Thomé H. Fang, Jacques Maritain, Étienne Gilson, Vladimir Lossky, Armand Augustine Maurer, Johannes B. Lotz, John Caputo, Pope John Paul II, William Norris Clarke and Jordan Aumann, as well as the varying anonymous authors of the Guanzi Si Pian. 41 Hence, truth in its eternal youth shall keep our minds always young and fresh, full of hope for the future and of force to enter there. 42 40 According to Gilson, Bernard of Chartres writes: We are like dwarfs, seated on the shoulders of giants. We see more things than the Ancients and things more distant, but it is due neither to the sharpness of our sight nor the greatness of our stature, it is simply because they have lent us their own. The above word of wisdom (St. Bernard, De diligendo, II) is quoted by Gilson in his work, The Spirit of Mediaeval Philosophy, pp. 425-426. 41 Perhaps, the list here should include Prof. Vincent Shen. 42 Étienne Gilson, The Spirit of Mediaeval Philosophy, p. 426. The numerous footnotes in this chapter are meant only to (a) help substantiate the conclusive truth spelled out in varying conclusions which have arrived at the end of this thesis, and (b) serve as little bridges or stepping stones for doing further truthful research and studies in the future. Co-incidentally, the present monograph may even become in some way an important insight in the development of the Fu Jen School ( 輔仁學派 ) started by Prof. Bernard Li 黎建球, current professor of philosophy and president of the Fu Jen Catholic University. As we know, the Fu Jen School is an inculturated Chinese Thomism, superbly so, following the scholastic inculturation example of Rev. Fr. Matteo Ricci, S.J. (1553-1610) (cf. 黎建球 : 導言: 輔仁學派的理論與實踐, 哲學與文化, 第卅二卷第一期,2005.01, 頁 1-2; 黎建球 : 導言: 輔仁學派之哲學基礎, 哲學與文化, 第卅二卷第一期,2005.01, 頁 5-6). In retrospect, during the course of writing this thesis, the author felt slightly at one point that the present work might have something to do with the Fu Jen School. However, due to limits of his study, he did not delve into such an investigation. The deep connection with the Fu Jen School was discovered only after the thesis was completed. Otherwise, this work would have been further enhanced. At any rate, it may have been the way of Providence, i.e., to let the present independent investigation strongly affirm or re-affirm the enormous importance of the Fu Jen School. 297