第四節 自然法與人性 之-一

　　生存固乃人類最低限度之目標，亦為任何法律體系所應保障之最基本人權。然而，倘若生存僅是生理狀態之自然存在或生存狀態（Natural Existing or State of Surviving），則此種生存，其價值極為有限。而且就某方面而言，無異於扼制與扭曲正常人性之發展，甚至妨害人性之正常發展。

魏爾德(John Wild)基於本體論之觀點，強調積極人性，亦即強調完整發展之人性。魏氏先區別本性（Nature）與存有（Being），認為本性不等於存有（註四三）。本性係某物自其儲能狀態至完整發展狀態之整體過程。魏氏乃以古希臘唯實哲學（Realistic Philosophy）對於本性或自然（Nature; ）之用法，說明本性意指成長或改變，用於變化事務之行為所顯示之規範秩序場合（註四四）。故本性與存有截然有別。

魏爾德歸納唯實哲學使用〝Nature〞之五種意義如下：
（一） 一般合宜關係，與動態實體基此規範關係，置於世界或宇宙之地位。
（二） 形式或有限實體之特定結構，決定其基本傾向及何種適於完成此種傾向。
（三） 較（二）之形式更廣泛意義，乃由此形式所決定之若干傾向。
（四） 經常指良好或適當指引，引導諸傾向趨於完全發展，則此適當活動於初期稱為本性或合乎本性。
（五） 訂出良好或適當條件，供實質之完全發展，此種條件通常稱本性者，亦稱物之真正本性，因為僅在此情況，整個本性始能顯現出，不受束縛，亦不受扭曲．．．．．。（註四五）
註四三：John Wild, Plato’s Modern Enemies and the Theory of Natural Law, op cit., p.98.
註四四：Ibid, p.107.
註四五：Ibid, p.108.
But taking the tradition as a whole, five meanings of the term nature have proved to be especially important.
1. The word is used to express the general relation of fitness, and the dynamic entities ordered into a world or cosmos by this normative relation….
2. The word signifies the form or definite structure of a finite entity which determines its basic tendencies, and the kind of activity which will fittingly complete these tendencies.
3. The word nature is often used in a richer sense to indicate not only the form (2), but also the tendencies determined by this form.
4. It commonly signifies the fitting direction of these tendencies in such a way as to lead them towards fulfillment. Such “fitting” activity in its incipient stages is said to be natural, or accordance with nature.
Finally 5, the word is often used to describe the good or fitting condition of existential Fulfilment. A close approximation to this condition is also said to be natural. Sometimes it is said to be the real nature of the thing, for it is only in this state that the whole nature becomes manifest, without privation and distortion…..