在聖多瑪斯•阿奎那的德性理論體系中，亞里士多德的四樞德（智、勇、節、義）連同三種體現基督教特質的向天主之德（信、望、愛）一道，構成了實現人生之真正圓滿及終極目的的主幹。而被歸入樞德範疇的「智性及道德涵養性德性」亦稱為「異教德性」，它們仰仗人的自然能力，與人的天性相稱，而與基督聖化恩寵灌輸的神聖助力無關。有傳統認為爲，一切可以稱得上是德性的完善性都應當藉由愛德所圓成，指向來世的終極天福而非當下塵世生命的表面幸福。因此，「異教德性」根本就不能算得上是德性。近些年來，圍繞「聖多瑪斯是否認爲異教徒能夠獲得真正的德性」這一論題在英語學界引發了熱烈的討論。而他的基本命題「異教徒能夠擁有真正的但不完善的德性」則成爲了討論所關注的要點。本文旨在結合學界既有成果，從哲學角度考察聖多瑪斯的異教德性理論，探討他在何種意義上認爲「異教德性是真正的但不完善的德性」。而作為習得性德性的異教德性，以其面向神聖的内內在向度，為由灌輸性德性所引發的轉化和聯合提供了良好的預備。

St. Thomas Aquinas elaborates his own theory of virtue by applying the four cardinal virtues of Aristotle and the three Christian theological virtues Aristotle by which true perfection and the ultimate end of human life are achieved. “The intellectual and moral virtues,” which can be subsumed under the category of cardinal virtues, are also called pagan virtues (virtutes gentilibus) proportionate to human nature apart from divine assistance by the infusion of Christian sanctifying grace. According to some traditions, all forms of excellence or perfection qualified to be virtues should be informed by charity and point to the ultimate blessed happiness in afterlife rather than the ostensible happiness obtained in this earthly life. Thus Aristotle “pagan virtues” are by no means virtues at all. In recent times the question, “whether St. Thomas believes that the belief that pagans could acquire genuine virtues” is under ardent debate within English-speaking academic circles. Aristotle’s basic proposition that “the pagan can possess true but imperfect virtues (vera virtus, sed imperfecta)” has been concentrated upon by most of the academic discourses addressing the issue. This article attempts to investigate in what sense St. Thomas articulates the theory of pagan virtues as being “true but imperfect” by some academic contributions on this philosophical perspective. Pagan virtues as acquired virtues, with their indwelling orientation towards the divinity, can be goodpreparation for the transformation by infused virtues and unification with them.