Abstract

In this paper, Review of the Middle Ages St. Thomas Aquinas large division of "neural learning Daquan" the Chinese version of the fourth, fifth two volumes. First of all, introduce "neural learning Daquan," a book of general background, and the Chinese version of the fourth, fifth two books in the "neural learning Filmography" positioning. Secondly, the two sections were devoted to clarify the fourth, five points above the two volumes regardless. As the fourth book, "regardless of people's moral behavior and feeling" main processing "the ultimate purpose" , "human behavior" and "feeling" and so on. The fifth book, "regardless Germany behavior and malicious habit and crime," the focus is placed on people's habits / habit, St. Thomas Aquinas will be positioned in the "human behavior inherent in the original management principles", and thus speaking out "De Bank" and "malicious crime" . Finally, in affirming this "neural learning Filmography" Chinese version of the translator qualification process of the hardships, and the set of books published in the event of the Chinese community's re-recognize the holy teacher of Thomas Aquinas huge real management system abiding dedication Wei-I made ​​a few terms of the Chinese translation may be open to question. This paper is to comment on the fourth and fifth volumes of the Chinese edition of Summa Theologica, the masterpiece of Thomas Aquinas from the medieval age. First of all, we will introduce the general background of Summa Theologica as well as the statuses of the forth and fifth volumes in the whole work. Then there are two sections illustrate respectively the main topics of the two volumes. The fourth volume, Treatise on Man's Moral Acts and the Passions, mainly addresses such issues as the "ultimate goal of man" , "human acts" and "passions". And the fifth volume, Treatise on Virtues, Bad Habits and Sins, focuses on man's habits, which Aquinas defines as the "internal principle of human acts" and explains virtues and sins accordingly. Finally, after applauding the hardship of translating Summa Theologica into Chinese and how the grand event of publishing these volumes helps the Chinese world enormously to understand again Thomas Aquinas's immense system of truth, we will point to the handful of terms of which the Chinese translations could be re-considered