存在与伦理

【作者】 王明磊；

【导师】 乐小军；

【作者基本信息】 上海师范大学 ， 伦理学， 2017， 硕士

【摘要】 近代以来,“实践”概念参照科学的模式被理解:实践成为在先拥有的理论或者原则的一种运用。对实践意涵的这种观念,反过来影响了对政治技艺的看法。在近代哲学家看来,政治技艺应当成为治理、统治或者规训的手段。因为对他们来说,人的本性是自私自利的,这种人性预设成为他们建构政治制度的出发点。这种人性预设势必导致人成为孤立、原子化的个人,在此基础上,与他人订立契约也仅仅成为免于受到其他人的侵害的消极保障,所以在契约之上组建的社会、政府或者国家对个人来说始终是无法调和的。因为自私自利的人,始终需求更多的利益,契约以法律的方式作为调和冲突的手段,以避免绝对自由导向自我的毁灭。在此之上建立的国家是人工的产物。所以,在具有某种整体性的市民社会中的个体如何能够与国家这个更大的整体协调一致,这一问题至始至终困扰了近代以来思想家们。但是,在古典哲学视域之中,个人与城邦之间的分离从来不是理所当然的。相反,对亚里士多德来说,城邦是自然(physis)的产物。城邦与个人之间的关系与说是对立的关系,不如说只是整体(holon)与部分(meros)之间的区别,因为就像整体决定了部分的目的一样,城邦也决定了个人的目的。所以,古典哲学意义上的伦理学向政治学的过渡本身就有必然性,人自身的实现无需外在国家或者社会的中介。这些观点在亚里士多德的《尼各马可伦理学》中有相当详细的论述。本文就是以上述古今之间的对立作为背景,借助《尼各马可伦理学》为文本,探讨亚里士多德的实践哲学。具体来说,在绪论部分引出上述背景作为全文的问题之后,本文第二章试图说明,在亚里士多德那里,实践并非对先前占有的理论的应用,而是人自身的存在方式,是人本身的实现活动。按照这种理解,亚里士多德在界定伦理德性时反复出现的dos dei并非我们需要遵守的外在规范,而是我们在具体处境中所做的适当的事情,换句话说,存在与价值并不分离。为了说明这一点,我们需要驳斥将伦理德性看作是行动的模式的观点,以恢复伦理德性中内在的存在论意涵。同时,我们需要重新解释伦理德性定义中的“相对于我们”(pros hemas)的内容,这里的“我们”并非指涉个体化的原则,而是意指普遍意义上的人类。这一点直接为第三章的论述铺平道路。在第三章,文章意在表明,一方面,具体伦理德性不是伦理德性的定义在某个实践处境中的具体应用;另一方面,它们也并非最佳范例或者德性的价值表。相反,我们是在实践的具体处境中,也就是说,在适当(deon)的行为中去充实这种普遍性。作为亚里士多德批判柏拉图善的理念的直接结果,伦理(ethos)提供了城邦的生活处境,而人的实践或者实现活动本身就是对生存处境的知悉(gnosis),这种知悉不是外在的和陌生的。在这个意义上,惯常所理解的实践哲学与第一哲学之间的关系将被颠倒,科学、知识以及对永恒实体的追求本身就是内在于城邦共同体的一种生活方式。正是按照这种理解,过渡到第四章,我们对幸福的看法并非人类行动的目标或者蓝图;相反,亚里士多德通过幸福把人的生活处境放置在有限性中。所以,政治学作为最高的技艺的目的不是像近代哲学所认为的那样,成为一种力量甚至是暴力,以实现对人的治理或者统治。政治学相关于(pros)生活本身就成为生活的组成部分。更多还原

【Abstract】 The concept of practice is understood by modern philosophy in the mode of natural science,that is to say,practice is applied by the theory or principle one previously have.The explanation of the meaning of praxis will in turn affect the understanding of political technology.According to modern philosophers,political technology should be the means to control,govern or discipline.For they think human beings by nature are selfish and they see the presupposition as the standpoint of construct their political system.Obviously,it will lead to lonely and atomization individuals,on this basis contracting with others becomes the negative guarantees to avoid the prejudice from others.Hencefore the society 、 the government and the country based on it can’t reconcile with individuls.For individuals are always selfish,take on more benefit.To avoid the destruction led from the absolute free,the contracts represents the law to conciliate the conflicts.In this way,country is made by human.So,how to reconcile the individuals with country is the main issue for modern philosophers.However,in ancient philosophy,it is not obvious to separate individuals from city-states.On the contrary,for Aristotle,city-states come from physis.The relations between individuals and city-states is about the whole and the parts rather than opposite relations.Because city-states determine the end of citizen,just as the whole to its parts.As a result,it is necessary to transfer ethics to politics,the actualization of human itself does not see country as their medium.It is argued in detail in his Nicomachean Ethics.In this essay,I will talk about his pracitcal philosophy based on backgrounds presented above.After the introduction,I will argue in Aristotle’s mind praix is the mode of human being itself,rather than applied by theory.According to it,the concept ‘dos dei’repeatedly defined by Aristotle does not mean the external norms which one should follow,that is to say,being is not seperated from values.To illustrate it,we need to refute the interpretation which regard moral virtues as the mode of action,in order to recover the meaning of being in themselves.At the same time,we also need to reinterpretation the content in the concept ‘pros hemas’,it does not mean the principle of individual,rather it refers to human beings universally.It directly points to the third chapter.On the one hand,concrete virtues do not mean to apply in a certainsituation,on the other hand,they are not value of the best examples.On the contrary,we fulfill the universality in the action which represents deon.As the direct consequent from the criticism of Plato’s idea of Good,ethos provides the situation to live in the city-state,and the praix itself is the knowledge(gnosis)of the situation.Upon this,we will overturn the common understanding between pratical philosophy and first philosophy,science,knowledge and the pursuit of ousia are the way of life in community.So it is not in modern philosophy to think that politics is some kind of power or even violence in order to govern people.Politcs pros to life which is the constitution of life itself.更多还原