註釋：

1. 參考Charles E. Curranand Richard A. McCormick (eds.), Readings in Moral Theology No.1: Moral Norms and Catholic Tradition (New York : Paulist Press, 1979) 以及Richard A. McCormick, Notes on Moral Theolory 1965-1980 (Lanham, MD: University Press of America, 1981), pp. 711-723.
2. Summa Theologiae, 142, 3, 3; I, II, 6, 6c.
3. 對阿奎那而言，即使是「間接」的行為也是出於人的意志。所謂「間接的意志」乃是指一種可以預防，而且必須預防的惡，但我們卻未去預防或阻止。例如，一位船長能夠而且必須防止他的船觸礁沈沒，但他卻未加預防。他雖不是故意使船沈沒，但他仍應為沈船負責，他仍然有罪。參見Summa Theologiae, II, II, 62, 7c ; I, II, 6, 3c.
4. 參閱拙作〈生死的抉擇——論安樂死的倫理〉，輔大神學論集81（1989年秋）：369- 400.
5. Joseph M. Boyle, Jr.“The Principle of Double Effect: Good Actions Entangled in Evil,” in Donald G. McCarthy (ed.). Moral Theology Today: Certitudes and Doubts (St. Louis: The Pope John Center, 1984). p. 246.
6. 請參考下面Pius XII的談話：(a) Address to those attending the Congress of the International Union of Catholic Women’s Leagues, 11 September, 1947: Acta Apostolicae Sedis (AAS) 39 (1947), p. 2483. (b) Address to Midwives, 29 October, 1951: AAS 43 (1951), pp. 835-854. (c) Speech to the Members of the Interational Office for Documentation, 19 October, 1953: AAS 45 (1953), pp. 744-754. (d) Address to those taking part in the ninth Congress of the Italian Anaesthesiological Society, 24 February, 1957: ASS 49 (1957) p. 146.
7. 參閱拙作〈生死的抉擇—論安樂死的倫理〉，p. 375∼76.
8. 有關「相稱論」者的理論搜集得最完整的書是Charles E. Curran and Richard McCormick, eds., Readings in Moral Theology No. 1: Moral Norms and Catholic Tradition (New York: Paulist Press, 1979).
9. 參考Louis Janssens,“Ontic Evil and Moral Evil,”Louvain Studies 4 (1972)：115-56.
10. Garth Hallett, S.J. Christian Moral Reasoning (Notre Dame: Univ. of Notre Dame Press, 1983), p. 205.
11. 對相稱論者而言，「直接」或「間接」的用語，從道德上言之，不只不具意義，而且極不恰當。參考Richard McCormick & Paul Ramsey, eds. Doing Evil to Achieve Good: Moral choice in Conflict Situations (Chicago: Loyola UP, 1978), p. 241.
12. Ibid., pp. 36-38, 149-52.
13. Ibid., pp. 201-261.
14. Peter Knauer, “The Hermeneutic Function of the Principle of Double Effect,”Natural Law Forum 12 (1967)：137.
15. Ibid., P. 133.
16. Ibid., P. 150.
17. 所謂「基本的善」，根據McCormick的說法，應包括：生命的維繫、生育小孩、知識的追求、友誼、宗教信仰的追求、藝術的追求和發表。見Richard McCormick,“Bioethics and Method,”Theology Digest 29 / 4 (Winter, 1981)：305. 傳統的自然律倫理主張，實現這些基本的善乃是人類的道德義務。值得注意的是，在McCormick所列舉的這些基本的善中，「快樂」 (Pleasure) 被排除在外。
18. 參考Germain Grisez & Joseph Boyle, Life and Death with Liberty and Justice (Notre Dame: Univ. of Notre Dame Press, 1979), pp. 360-68.
19. Richard McCormick. Ambiguity in Moral Choice (Milwaukee: Marquette University Theology Publication, 1973), p. 84.
20. 有關相稱論係介於義務論和目的論之間的說法，可參考McCormick,“Bioethics and Method,” Theology Digest 29 / 4 (Winter, 1981)：313-14.
21. Richard McCormick, Notes on Moral Theology 1965-1980, p. 722.
22. Ibid., P. 718. 引用文中的引號（『』）係筆者加上的。
23. McCormick & Ramsey (eds.). Doing Evil to Achieve Good: Moral Choice in Conflict Situations, p. 46.
24. 參考Garth Hallett, Christian Moral Reasoning: An Analytic Guide (Notre Dame: Univ. of Notre Dame Press, 1983), p. 96. 此案件的內容已經過筆者稍微修飾。
25. Richard McCormick. Notes on Moral Theology 1956-1980, p. 720.
26. Ibid., p. 721.
27. Ibid., p. 717.
28. Germain Grisez & Joseph Boyle. Life and Death with Liberty and Justics, pp. 349-51. Paul Ramsey亦持同樣的看法。參考他和McCormick合編的Doing Evil to Achieve Good: Moral Choice in Conflict Situations一書。
29. McCormick, Notes on Moral Theology 1965-1980, p. 719.
30. 參考Timothy O'Connell. Principles for a Catholic Morality (New York: Seabury, 1978), p. 39.
31. 為平衡天主教倫理學者過份強調「人性」的極端，新教倫理學者Gustafason提出了截然不同的方法論——以神學為中心的倫理。十分值得參考。見James Gustafason. Ethics from a Theocentric Perspective, 2 vols. (Chicago: Univ. of Chicago Press, 1981, 1985).
32. Garth Hallett, Christian Moral Reasoning: An Analytic Guide, p. 57. Hallett主張除了自衛以外的殺人行為都是「絕對」禁止的行為。
33. Germain Grisez. The Way of the Lord Jesus, Vol. I, Christian Moral Principles (Chicago: Franciscan Herald Press, 1983), p. 163. 參考Richard McCormick. Doing Evil to Achieve Good, p. 236.
34. 此乃他所以把他早期的作品定名為《道德抉擇的兩可性》(Ambiguity in Moral Choice, Milwaukee: Marquette University Theology Publication, 1973)的原因。

Bibliegraphy
Acta Apostolicae Sedis 39 (1947), 43 (1951), 45(1953), 49(1957). Aquinas, Thomas. Summa Theologiae.
Boyle, Joseph M., Jr.“The Principle of Double Effect: Good Actions Entangled in Evil,”in McCarthy, Donald G. (ed.). Moral Theology Today: Certitudes and Doubts. St. Louis: The Pope John Center, 1984. pp. 243-260.
Curran, Charles E. & McCormick, Richard A. (eds.) Readings in Moral Theology No. 1: Moral Norms and Catholic Tradition. New York: Paulist Press, 1979.
Grisez, Germain & Boyle, Joseph. Life and Death with Liberty and Justice. Notre Dame: University of Notre Dame Press, 1979.
Grisez, Germain. The Way of the Lord Jesus, vol. I: Christian Moral Principles. Chicago: Franciscan Herald Press, 1983.
Gustafason, James. Ethics from a Theocentric Perspective. 2 vols. Chicago: University of Chicago Press, 1981, 1984.
Bibliography:
Hallett, Garth, S.J. Christian Moral Reasoning. Notre Dame: University of Notre Dame: University of Notre Dame Press, 1983.
Janssens, Louis.“Ontic Evil and Moral Evil,”Louvain Studies 4 (1972): 115-156.
Knauer, Peter.“The Hermeneutic Function of the Principle of Double Effect,”Natural Law Forum 12 (1967): 132-162.
Liau, Timothy（廖湧祥）.“Choice between Life and Death: On the Ethics of Eutanasia,”（生死的抉擇—論安樂死的倫理）Collectanea Theologica Universitatis Fujen輔仁大學神學論集 81 (Fall, 1989): 369-400.
McCormick, Richard A. & Ramsey, Paul. Doing Evil to Achieve Good: Moral Choice in Conflict Situations. Chicago: Loyola UP, 1978.
McCormick, Richard A. Ambiguity in Moral Choice. Milwaukee: Marquette University Theology Publication, 1973.
            . Notes on Moral Theology 1965-1980. Lanham, MD: University Press of America, 1981.
            .“Bioethics and Method: where do we start?”Theology Digest 29 / 4 (Winter, 1981): 303-318.
O’Connell, Timothy. Principles for a Catholic Morality. New York: Seabury, 1978.