梁耀明. / 論文(神學碩士) -- 香港中文大學硏究院哲學學部, 1997. / 參考文獻: leaves 113-115. / Liang Yaoming. / 導言 --- p.1 / Chapter 第一章 --- 超驗神學的謬誤--康德對思辯神學之 上帝存在論證的批判 / Chapter I. --- 啓蒙時代的上帝言說 --- p.5 / Chapter II. --- 《純粹理性批判´Ø辯證論》中神學批判的重點 --- p.10 / Chapter III. --- 超驗神學的體系及論證 --- p.14 / Chapter 1. --- 超驗神學所依據的先驗原理 --- p.14 / Chapter 2. --- 宇宙論論證 --- p.15 / Chapter 3. --- 存有論論證 --- p.16 / Chapter 4. --- 宇宙論論證與存有論論證的關係 --- p.18 / Chapter IV. --- 超驗神學論證的謬誤 --- p.20 / Chapter 1. --- 「絶對必然性」（absolute necessity)之問題 --- p.21 / Chapter 2. --- 「存在」意義的誤差 --- p.22 / Chapter 3. --- 「存在」的經驗性 --- p.24 / Chapter V. --- 小結 --- p.26 / Chapter 第二章 --- 「可能性論證」--康德早期的神學觀念 / Chapter I. --- 差異的源起--矛盾律的地位問題 --- p.27 / Chapter 1. --- 萊布尼茲-胡爾夫學派的矛盾律 --- p.28 / Chapter 2. --- 「同一律」與「矛盾律」 --- p.31 / Chapter II. --- 可能性證明--上帝存在的另一種構想 --- p.34 / Chapter 1. --- 「可能性論證」的基本內容 --- p.35 / Chapter 2. --- 「可能性論證」的意義 --- p.41 / Chapter III. --- 存在、實在性、現實性一´ؤ可能性論證的根本問題 --- p.49 / Chapter 1. --- 「存在」槪念之歧義 --- p.50 / Chapter 2. --- 槪念中的實在性 --- p.54 / Chapter 3. --- 歧義的源頭--康德早期神學思想與傳統形而上學 理論的關連 --- p.59 / Chapter IV. --- 小結 --- p.63 / Chapter 第三章 --- 超驗理想--超驗哲學中的上帝理念 / Chapter I. --- 「超驗理想」槪述 --- p.65 / Chapter 1. --- 「超驗理想」作爲理性的最高理念 --- p.65 / Chapter 2. --- 從理性之理念到超驗理想 --- p.66 / Chapter II. --- 「超驗理想」作爲一種理性的辯證推論 --- p.68 / Chapter 1. --- 「物」之界定與「完全確定原理」 --- p.68 / Chapter 2. --- 「可能性的綜集」（the sum of possibility)作爲 「實在性的全體」（a total of reality ) --- p.69 / Chapter 3. --- 超驗理想與「物」之基型 --- p.70 / Chapter 4. --- 超驗理想作爲超驗神學的「上帝」理念 --- p.73 / Chapter III. --- 超驗理想推論作爲可能性論證的重構 --- p.75 / Chapter 1. --- 前提的釐淸一一「『事物』的可能性」 --- p.75 / Chapter 2. --- 「事物」作爲「物之一般」 --- p.78 / Chapter 3. --- 上帝作爲事物可能性質料的源頭 --- p.80 / Chapter 4. --- 「實在性」與「現實性」一´ؤ揚棄可能性論證的理由 --- p.83 / Chapter 5. --- 「事物的可能性」一一一個易受誤解的槪念 --- p.86 / Chapter IV. --- 「超驗理想」溯源 --- p.90 / Chapter V. --- 超驗理想推論的評價 --- p.100 / Chapter 1. --- 超驗理想的必須性問題 --- p.100 / Chapter 2. --- 超驗理想作爲理性必須產生之理念 --- p.101 / Chapter 3. --- 餘論 --- p.110 / 參考書目 --- p.113

This dissertation provides a systematic account of the metaphysics of transcendental idealism. According to the proposed theory, appearances are understood as intentional objects, while phenomena are considered as logical constructs that are grounded in noumena, whereby the grounding relation can be modelled by means of a coordinated multiple-domain supervenience relation. This framework is employed to provide a vindication of metaphysics, by giving dual-level explanations that explain how the world can have ontological structure, making intelligible the applicability of metaphysical concepts, such as unity, persistence, causation and mind-body interaction, to the empirical realm. The key claim that is advanced in the dissertation is that in order to be realists we have to be transcendental idealists. In particular, transcendental arguments are provided that establish that if realism about science, metaphysics and ethics is to be possible, then (i) the world must have a transcendental structure that integrates the fragmented perspective-dependent spatio-temporal frameworks into a unified perspective-independent space-time manifold, (ii) space and time must be forms of intuition that give rise to correspondences between appearances and phenomena, making it the case that we can have non-trivial scientific knowledge of the world, and (iii) we must have a priori concepts, namely the mathematical and dynamical categories, that allow us to cognise the empirical as well as ontological structure of the world. The ‘fact of experience’ as well as the ‘fact of reason’ are then brought in to strengthen the case for scientific, metaphysical and moral realism, thereby warding off the threat of nihilism. Moreover, a refutation of the more attractive versions of scepticism and idealism is provided, namely of those versions that claim that a subject’s representations or episodes of awareness can be temporally ordered even though they deny or doubt the existence of a law-governed external world. The conclusion then is that a realist stance is to be adopted and that we should consequently accept transcendental idealism and hold that the world has a transcendental structure.

Transcendentalism's key tenet is the act of ego-transcendence: the perception of the basic unity of human being, nature, and universe, beyond traditional dichotomies such as ego/world, ego/non-ego, ego/others, spirit/matter, good/evil. It is, therefore, an awakening of the Self in the sacred world where profane dualities are non-existent, an illumination of consciousness in the perception of Cosmic Unity. Chapter 2 considers transcendentalism an archetypal Weltanschauung and therefore pursues its evolvement through time: in Latin American aboriginal cultures, especially Costa Rican; in Oriental thought: Hinduism, Taoism, and Zen, whose major literary creations are surveyed; in Emerson, Thoreau, and Whitman. It then traces its development in contemporary Hispanic literature, from Becquer, a precursor, to Jimenez and Guillen--the most representative Spanish contemporary transcendentalists--and Lezama Lima and Paz, their Latin American counterparts. It closes with a study of the thought and poetry of the Costa Rican writers who signed the Manifiesto transcendentalista in 1977. Chapter 3 explores transcendentalism in the oral literature of Costa Rican Indians, and a section on Colonial poetry, since most historians have ignored it. It closes by establishing the identity of the first truly Costa Rican poet, Justo A. Facio, the first modern writer to coincide with transcendentalism. Chapter 4 traces most instances of ego-transcendence in Costa Rican poetry from 1894 to 1957. It studies the lyrical evolution of the country in general and thus includes all major writers. Since the chapter offers a comprehensive, unified history of contemporary Costa Rican poetry, all stylistic, ideological, and thematic preferences were incorporated: lyric, epic, social, revolutionary, feminist, and children's poetry were analyzed. A generational scheme was employed for the historical organization, based on Cedomil Goic's adaptation for Latin American literature of Ortega's system, and was complemented with a summary of generational preferences to determine the sensibilidad vital of each group. These two methods allow for comparisons and contribute to incorporate Costa Rican poetry into the mainstream of Latin American literature. The study in general proves that most poets are individuals capable of transcending orthodox dualities to experience the Unity of existence.