本文透過聚焦奥古斯丁如何在新柏拉圖主義與基督教信仰之間 建構關於「身體性」的獨特視角,對其於身體和靈魂關係的思考進行 梳理。文章指出,儘管奥古斯丁繼承了新柏拉圖主義對靈魂超越性 的強調,但在基督教信仰思想的影響下,對前者將身體視為靈魂恥 辱與桎梏的觀點持堅決的反對態度,身體的必朽性源於原罪而非其 本質缺陷。他認為身體不僅是上帝善的造物之一,更是人在末世時 獲得至福的必要條件,靈魂與身體構成完整的人。本文從生存論、 倫理學以及認識論三方面針對奥古斯丁如何理解身體性進行探析 —它既是死亡的標記,也是欲望的觸發者,同時也是心智與神性觀照 的媒介。作者最終指出奥古斯丁在復活與末世論框架下提出「有靈的 身體」這一概念,超越了柏拉圖傳統的靈魂優越論,為身心一體的神 學人類學奠定了深遠基礎。

This article explores Augustine’s unique perspective on corporeality as con-structed between Neoplatonism and Christian faith, focusing on his reflections on the relationship between body and soul. While Augustine inherits the Neo-platonic emphasis on the soul’s transcendence, he firmly rejects the notion which the Neoplatonic holds that the body is the source of shame or a prison for the soul. Influenced by Christian doctrine, Augustine contends that the body’s mortality originates not from any inherent flaw but from original sin. The body, in his view, is not only a good creation of God but also an necessary condition for the beatitude that human beings are to attain in the eschaton. The human person is constituted by body and soul together, forming a complete unity. From the perspectives of existentialism, ethics, and epistemology, this article analyzes Augustine’s multifaceted understanding of corporeality—as a mark of death, a trigger of desire, yet also a medium for intellectual and divine contemplation. Ultimately, author argues that Augustine’s concept of the spiritual body within the framework of resurrection and eschatology transcends the Platonic tradition of the soul’s superiority, laying a profound foundation for a theological anthro-pology grounded in the unity of body and soul.