公民道德建设的德性伦理学基础

【作者】 王竞晗；

【导师】 高国希；

【作者基本信息】 复旦大学 ， 思想政治教育， 2011， 博士

【摘要】 本文以我国公民道德建设战略规划为基本论域,以公民的个人品德养成为切入点,并以德性伦理学的理论和实践作为立论之基本解释框架和理论范式。通过建立起公民道德教育与德性伦理学的共同的基本的对话平台,并在此基础之上,详细地梳理德性伦理学之个人品德养成的相关理论资源,在一个具有理论之历史纵深感的维度上为公民的个人品德养成课题建构起较好的理论支撑,本课题通过导论和四个章节要实现的大致的理论任务是为我国公民道德建设寻找更加全面的德性伦理学支援,探索一条既具有中国传统伦理之基调,同时又能够适应中国当代现代化转型时期公民道德情境之特殊需要的道德教育实践路径。文章导论部分首先大致描述了我国所面临的道德危机状况,并在全球化的视野下说明了我国的道德危机状况的世界普遍性,从而指明我国的道德危机的实质即现代性转型所造成的传统道德价值体系的断裂和当代价值体系的真空。其次,将世界各主要发达国家的道德教育进行简单的比较,揭示出一个共同点,即发达国家对道德教育的重视并不亚于对于经济增长的重视,而且都提出了要对公民进行系统的和具有持续性的道德教育。最后,详细地阐述了以下几个方面的问题：第一,本课题的研究意义,即首先,在德性伦理学的学术背景下,将我国的公民道德建设与个人品德养成结合的理论可能性；其次,在充分研究西方德性伦理的学术传统的基础上,提取其德性伦理的基本概念与结构,尝试初步建立起与中国传统德性伦理融合的理论视域。第二,与本课题相关的国内外公民道德教育理论和实践研究的基本现状,即首先,虽然国内研究的广度涉及到德性伦理学的各种概念和原理,但对德性问题的泛泛而谈比较多,对德性问题的理解还停留在“抽象真理”阶段,并没有转化为中国德性教育的“具体真理”；其次,研究方法相对国外,比较单一,更多的是就哲学角度而谈德性问题,而很少涉及教育学或者心理学的成果和方法；或者仅仅从教育角度出发谈论如何教育学生获得良好道德品质,很少为自己的实践经验进行哲学反思等等。第三,本文的研究的方法和基本思路。在研究方法上,本课题采取文本解读法,即对德性伦理学,尤其是当代德性伦理学思想发展的几个重大时期的代表文本进行深入挖掘,努力从总体上把握德性伦理学思想发展和转折的逻辑脉络；比较分析法,即将西方的德性伦理学分析范式和道德教育范式与中国的德性伦理传统和道德教育路径进行合理的比较。在此基础上重新评估我国的德性伦理传统的理论意义和当代价值；跨学科的综合研究法,即在对德性伦理理论和道德教育实践的探讨中,涉及到道德心理学,教育学和社会学的部分已有理论成果,并尽量做到能够将哲学探讨的落脚点和归宿投向丰富和广阔的实践,即积极借鉴以美国为代表的发达国家的品德教育运动的实践经验,在更为广阔的学科方法论的基础上进行个人品德议题的中国式探索。文章主体部分由四个章节组成,内容和基本观点概述如下：第一章：品德的德性伦理学基础,通过对亚里士多德的古典德性伦理学、卢梭的近代德性伦理方法论、麦金太尔为代表的现代德性伦理学复兴运动,来提取出一个笔者认为重要的德性伦理发展的大致线索。在这个线索上我们可以看到三个思想家都是在非现代性的立场之上的,其中卢梭被一些学者甚至认为是反现代性的,而麦金太尔毫无疑问是在对现代性道德伦理的哲学基础进行激烈批判的基础之上提出了要复兴古典的德性伦理传统的。亚里士多德的古典德性伦理传统,在非现代性的道德哲学家看来,已经变得支离破碎了,在分析启蒙运动对道德的合理性证明的失败和“伦理生活”的真义和本性之后,我们逻辑地就可以知道解决现代道德困境的一个可能性的道路就是返回亚里士多德的德性传统。在这个德性伦理传统中,实践智慧、个人生活世界、道德情感等德性伦理概念的再发现对于当代各国的公民道德教育来说都是至关重要的。第二章：品德、自我与偶然性,首先是讨论作为我们全部论题的核心的“品德”概念的内涵、基本结构及其道德心理学机制。品德(character)与德性(virtue)虽然在宽泛的意义上是可以而且经常被互换使用的,但是在严格的伦理学概念限定的意义上,两者还是有着原则性的区别的,道德哲学对于品德的内涵必须充分地考虑到“道德生活”的丰富性和复杂性,即“道德生活”的辩证性。道德自我是一个把道德心理、道德行为、道德品质统摄起来的综合性范畴,它是品德结构的内在化,而当代的道德危机的基本体现就在于道德自我的同一性危机,在中国当前的社会转型期内,一方面新旧规范同时并存以及新旧道德规范的暂时断裂形成的道德真空加大了道德自我同一性危机的可能性；另外一方面,社会的日益开放造成了不同国家和不同民族的道德观的引入,使得在同一个时空条件下,道德自我在建构的过程中,要面对的道德选择过多,需要道德自我自主做出决断的情境同样是非常多的。这也会造成在选择不当的时候,发生道德自我的同一性危机。而另外一个相关问题是德性的偶然性,或者道德运气的概念,这是道德自我建构的情境性因素。当我们评价道德主体的道德行为是否“应当”或者“不应当”的时候,不仅仅要从是否符合伦理规范和一般性的道德准则,而且要将道德主体置于一个复杂的社会历史系统中来充分考量他为什么做出如此的道德行为,以及他为什么不做出应当的道德行为。第三章：公民品德教育实践：美国的经验。本章开始进入道德教育实践环节的探讨,首先选择美国的道德教育成功实践作为镜鉴。作为发达资本主义国家和现代性最为成熟的国度,美国遭遇到最为深刻的道德危机是不言而喻的。在现代化过程中如何处理道德危机,如何重塑公民的品德结构的历史和实践经验的考察,对于我们最终形成我国的公民教育之品德养成实践方式具有特别重要的借鉴意义。本部分第一节首先回顾美国品德教育的简史,并把美国品德教育分为四个阶段：第一阶段是17世纪到18世纪末的以宗教教育为基础的道德教育；第二阶段是19世纪到20世纪初的对宗教教育为基础的道德教育的改革时期；第三阶段是1890-1940年道德教育的现代性时期；第四阶段是1945年以来的道德教育复兴时期。第二节更为详细地研究美国当代道德教育的主流理论和实践,以科尔伯格和利考纳为代表,讨论了他们的道德教育理论和在实践中取得很大成功的独特的道德教育方式。第三节,对美国品德教育的经验进行扼要的总结,并提炼出对我国公民道德教育有借鉴意义的几点重要启示。第四章：道德教育和品德养成：中国的视角和方法。本章是全部论文的落脚点,讨论公民道德教育的中国式实践方式和理论结构。当代中国的公民品德构建不能食洋不化,既要有国际视野,又要注重中国语境,尽管西方的经验很重要,不过我国传统文化中对于个人品德的教育和塑造也同样有着悠久的传统和多样的途径和方法。我们以个人品德养成为核心来研究公民道德建设的德性伦理学基础的时候,就不能不重视我国的传统德性伦理传统,并且在分析我国公民的道德人格结构的基础之上,充分发挥传统德性和德目的教化作用,实现在中国特色社会主义的现代化转型过程中的完整的新型的公民品德。第一节阐述了中国传统德性伦理中的品德养成理论与方法,认为儒家教育在“君子人格”的道德养成目标设定、“仁与恕”的道德教育内容设定和“自由与审美”的道德教育方法设定方面对我们当代的公民道德教育实践具有特别重要的借鉴意义,在德性伦理实践方面,儒家伦理特别重视日常生活当中的品德养成,不离人伦日用。第二节探讨社会主义核心价值与公民道德教育的关系,认为社会主义核心价值是多元化价值时代的中国式道德共识。这一点对道德教育非常重要。更多还原

【Abstract】 The dissertation is based on the state strategic project of citizen moral construction, and chooses a particular perspective of personal character development of Chinese citizenship, and also based on the interpretation framework and theoretic paradigm of the practice and theory of virtue theory. This dissertation builds up a common dialogue platform on which citizen moral education and virtue theory would happen to meet each other, provided with this base I would like to thoroughly scrutinize the relevant virtue ethics theoretic recourses of personal character development. And in this historical depth, this dissertation is about to unfold itself. The whole diss ertation is composed of one introduction and four chapters, and it is about to achieve a mission that is to find a comprehensive virtue ethics support for state citizenship moral construction, and find a particular moral education practice methodology which is combined Chinese traditional ethics and unique citizen moral situation in the contemporary modernization transition of china.The introduction roughly describes the moral crisis of china, and emphasizes the world universality of the moral crisis. It also argues that the nature of moral crisis is an outcome of the moral values rift between tradition and modern society and the vacuum condition of modern moral values in the process of modernity transition. Secondly, this introduction tries to compare developed countries worldwide and give out a common point which is that developed countries put more attention to moral education than economic growth, and also think that a systematic and durative moral education should be undertaken. Finally introduction discusses at length three questions:First the significance of this dissertation, in the background of virtue ethics, is there any possibility to achieve the combination of citizen moral construction and personal character development. On the base of western virtue ethics I extract the basic concepts and structure of it, and try to approximately build up a base to combine Chinese traditional virtue ethics with its western counterpart.Secondly the condition of the theory and practice domestic and abroad pertaining to citizen moral construction. Although the contemporary virtue theory involves some concepts, but not in length, it is just at the start point of abstract truth, not at the finish of concrete truth. The methodology is monotonous, some is confined within philosophical discussion, some is confined within education sciences and psychological perspectives. Actually a cross-discipline perspective is not at work.Finally this introduction discusses the methodology of my research.1. text interpretation, digging in the key texts of virtue ethics in the history of virtue ethics theory. I try to capture the logic thread as a whole of history of virtue ethics theory.2. Comparison analysis, comparing the western virtue ethics paradigm and education paradigm with Chinese traditional virtue ethics paradigm and education paradigm. And on this base I reassess the theoretic significance and contemporary values of Chinese virtue ethics 3. Cross-discipline methodology, In my research I involve moral psychology, education sciences and sociology. I try to put my dissertation on a comprehensive base, referred to the experiences of character education movement of developed countries such as USA, and start my Chinese way of research of this topic.The body of this dissertation is composed of four chapters whose content listed as follows:Chapter One:The Virtue Ethics Base of Character. This chapter is about to study the virtue ethics of Aristotle, Rousseau and Macintyre. The three thinkers share one common point, that is they all stand on a non-modernity position. Rousseau even is thought as a counter-modernity thinker, while Macintyre is thought without doubt as a thinker who tries to revive the tradition of wrester virtue ethics criticizing dramatically the moral philosophy based on modernity. The tradition of Aristotle, in the view of non-modernity philosophers, is already fragmented. After we discussed the essence and nature of Ethical life and the failure of justifications of morals given by Enlightment movement, we logically know that the possible way to solve the modern moral dilemma is to return to Aristotle. In which, some key concepts such as Practical wisdom, personal life world and moral emotion and so on, are rediscovered by us and this is very important for citizen moral education.Chapter two is entitled as Character Self and Contingency. In this chapter I first discuss the fundamental concept Character, its meaning, structure and psychological mechanism. Character and Virtue is interchangeable in a extensive sense. But in a strict ethics sense these two is distinctive from each other. Moral philosophy should consider the complexity of moral life, that is the dialectic of moral life. Moral self is a synthetic category which incorporated moral psychology, moral behavior and moral character. It is the internization of character structure. In some sense the modern moral crisis is the crisis of moral self integration. In the transition of modern china, on one hand, new and old moral values exists at the same time and new and old moral values rift happens to come to be a moral vacuum this also aggravate the crisis, on the other hand the more and more open of society result in the introduction of different countries which make the moral choices diverse rendering moral subject to make right moral judgments. This condition aggravates the crisis of moral self integration. The final question is the contingency of virtue, or moral luck. This is the situation element of moral self construction. When we evaluate the "right"or "wrong" of moral subject, we not only make our evaluation according to if he or she do as required of ethics values or general moral regulation, but also we should put moral subject in a complicated society and history system to consider what he or she would do like this and why he or she would not do right things.Chapter three:The Practice of Citizenship Character Education:American experiences. This chapter set forth to research moral education practices. We choose American moral education as our example. As developed capitalism country and modern society, America encountered the most sophisticated modernity crisis. In the process of modernization how should we cope with the moral crisis, how should we reshape the character structure? In this chapter I first review the history of American moral education, I divide it into four stages. The first stage is from 17th century to the end of 18th century during which American moral education is religious. The second stage is from 19th century to early 20th century during which American moral education is religion renovated; the third stage is 1890-1940 during which American moral education is modernity oriented; the fourth stage is from 1945 till now during which American moral education is in the process of revival of traditional virtue ethics. And then I discuss the contemporary American moral education main stream. I choose Lawrence Kohlberg and Thomas Lickona as topic. Finally I summarize the American experiences and extract some points that inspires us from it.Chapter four is entitled as Moral Education and The Development of Character:A Chinese Perspective and Methodology. This chapter is the standpoint of my dissertation discussing the Chinese practice paradigm and theoretic structure of citizenship moral education. Modern Chinese citizenship moral education should not west-oriented. Although western experiences is very important our traditional culture provided already for us the way and methodology about shaping personal character. We should put more attention to our traditional virtue ethics when we study the citizenship moral education in the base of personal character development. And we also should bring the tradition virtues into full play and achieve the project of shaping full and intact citizen personal character in the process of Chinese characteristic socialism modern transition. I first describe the theory and methodology in our traditional virtue ethics, the Confucianism ethics emphasize the character development in the daily life thinking that perfect personal character is achieved in the daily life. And then I discuss the relationship between socialist kernel values and citizenship moral education auguring that socialist kernel values are the Chinese particular of moral agreement更多还原