为了幸福

【作者】 何良安；

【导师】 陈根法；

【作者基本信息】 复旦大学 ， 伦理学， 2007， 博士

【摘要】 以亚里士多德的德性伦理作为研究的主题，既有学理上的因素，亚里士多德乃“伦理学之父”，更是出于对现实的关切。自20世纪50年代以来，西方伦理学界兴起了一场复兴德性伦理的运动，主要是针对现代规则伦理的缺失及其生活世界的道德危机。当代德性伦理论者大都从亚里士多德那里汲取养分，因为亚里士多德作为德性伦理的经典阐述者，揭示了“德性”概念的深层涵义，最有助于抓住规则伦理学之要害。本文力图恢复亚里士多德德性伦理的本来面目。在介绍了古希腊城邦社会生活和文化精神的特质，从而说明亚里士多德德性伦理学诞生的社会环境和精神环境及其与前人之间的可能联系之后，本文分别从宗旨、实质、核心上阐述了亚氏的幸福论、理性观和中道思想，以及他的公正德性和友爱德性。亚氏的德性论坚持目的论的思路，他是为了幸福而探讨德性的。但他的幸福目的论是内在的、过程中的目的论。在亚里士多德那里，德性与幸福从未分开过。幸福不是财富、荣誉之类的外在善，这些东西都不是取决于幸福的主体自身。人所以能获得幸福，乃是因为人在活动中表现了属人的功能。人是什么?亚氏从生物学功能论的角度，把人定义为“理性动物”理性功能的发挥就是人的德性表现，因此，理性是德性的实质，幸福就是灵魂符合德性的活动。人的理性分为两个部分，与此相应，人的德性分两类，一种是灵魂中的理性部分在处理其与非理性的欲望和激情关系时的德性，即伦理德性；另一种是灵魂中的理性对待自身而发挥沉思功能表现出来的德性，这就是理智德性。在理智德性的五种形式中，与伦理德性直接勾联的是实践智慧。亚氏着墨最多的伦理德性，其核心是中道，意指能在适当的时间、就适当的事情、对适当的人物、为适当的目的和以适当的方式去感知和行动的品质。中道的确定需要实践智慧的把握。人也是政治动物，即社会性的存在，离开城邦，非人即神。因此，人的德性又表现为公正和友爱。前者是个人处理与城邦社会及任意其他个人关系时的德性，实质是守法。法律事关共同利益，所以公正乃德性的总汇。公正也是城邦政治的善，这就是以法治理。与人的社会性相联系，个人的幸福与城邦的善融于一体，即个体需要在共同体中把握自己的德性幸福活动，伦理学与政治学因而合为二为一。而友爱作为人与人之间相互吸引的关系，是德性幸福的必要组成部分。友爱高于公正，因此不可多得。本文认为，相对于他的老师，亚里士多德的德性论力图在理性与经验、灵魂与肉体、理想与现实、个体与整体之间保持平衡，因而更能被现实生活中的道德主体所认同。对于当代德性伦理运动来说，亚里士多德至少在三个方面提供了可以直接借用的资源：幸福目的论的解释框架为当代德性伦理学提供了理论基点，对幸福的诠释在一定程度上为当代德性伦理学搭起了生活目的的范式，在德性与规则之间追寻幸福是道德主体获得幸福的切实途径。更多还原

【Abstract】 The subject of this thesis is Aristotle’s Virtue Ethics. The reasons for the choice ofthis subject certainly comes from some academic points, Aristotle is considered as"Father of Ethnics", but what’s more important, it mainly comes from the concernabout the reality. Since 1950’s, there was a revolution on the revival of virtue ethics inwestern academe of ethics. It aimed at the absence of modem rule ethics and themoral crisis in the real world. The academic resources of modem virtue ethics almostall came from Aristotle’s theory. Because Aristotle was the classical version of virtueethics, he opened out the deep-seated meaning of "virtue", which is helpful to correctthe mistakes of rule ethics. This thesis tries to renew the original contents ofAristotle’s Virtue Ethics.By introducing the characteristics of ancient Greek social life and cultural spirit, ItrY to explain the social and spiritual environments which Aristotle’s Virtue Ethicswas born in and the relationship between Aristotle’s Virtue Ethics and the prevenientones. This thesis expound Aristotle’s theory about happiness, reason and intermediacy,respectively from the purpose, the matter and the core, as well as the virtue of justiceand the virtue of friendship.Aristotle’s theory about virtue insisted on Teleology. He discussed virtue forhappiness(eudaionia). In his opinion, virtue and happiness have never been apart.Happiness was not outside-kindness, such as fortune and honor. These things don’tlie on happiness itself. The reason that why human beings could get happiness wasthat man showed the functions which just belonged to human beings. What is a man?From the point of view of Biology theory on function, Aristotle defined human as"rational animal". The exertion of rational function is the virtue performance ofhuman. So the matter of virtue is reason, and happiness is the activities which soulsuits for virtue.We can divide reason into two parts. According to this, there are two kinds ofvirtue. The first one is virtue of character; the second one is virtue of intellectual. Inthe five forms of virtue of intellectual, practical wisdom(phronesis) directly related tothe virtue of character. Aristotle lays stress on virtue of character, the core of which isintermediacy, and the meaning of which refers to the quality of sense and activities atproper time, to a proper affair, for proper aims and by a proper method. The confirmation of intermediacy needs holding practical wisdom.Human beings are also the political animals, namely, social existence. Only canGod lives without polis, not human beings. Therefore, the virtue of man representsjustice and friendship. The former, whose quality is law-abiding, is the one, by whichan individual deals with the relationship between himself and polis, or among anyother individuals. Law relates to common benefits, so justice is the collection of virtue.Justice is also the kindness of polis politics, which is managing by law. Relating withman’s sociality, private happiness melts into sociel kindness, i.e., every one couldcatch virtue happiness from a community, so ethnics and politics combines into one.However, friendship, considered as the relationship of interpersonal attraction, is thenecessary components of virtue happiness. Friendship is beyond justice, so it isdifficult to obtain.It’s thought in this paper that Aristotle’s Virtue Ethics, compared with histeachers’, tries its best to keep balance between sense and experience, soul and body,ideal and reality, individual and the whole. Thus it is found more acceptable to moralmain parts in real life. As regard to the contemporary movement of virtue ethics,Aristotle provides sources which can be used directly from three aspects at least: theexplanation frame of happiness teleology supplies the contemporary virtue ethics withacademic base point; the annotation of happiness builds the pattern of living purposesat a certain extent; searching happiness between virtue and rule is an effectiveapproaching to main part’s getting happiness.更多还原