中西德性观之比较——以《尼各马克伦理学》和《中庸》为例

发布时间：2018-07-08 08:24

本文选题：德性 + 中庸　；参考：《华中科技大学学报(社会科学版)》2016年02期

【摘要】：本文旨在考察《尼各马克伦理学》和《中庸》两书的德性观,指出德性在中西两种伦理学图景中的相似性及差异。中西伦理学对"德性"的理解可以分为两种,即亚里士多德静态化的德性和儒家动态化的"德性"。所谓静态化的德性,是指亚里士多德在理解"幸福"时,从践行德性出发,把德性本身处理为"中庸"(适中)。这种"中庸"的参照物始终是人自身,这种试图依靠人的理性来掌握最高善形式的做法,称之为"德性"的静态化。作为对比,儒家伦理学在处理"道"时以率性来践行德性,率性以天命为向心轴,以诚为纽带,与天命形成良好互动。这一践行德性的过程,称之为"德性"的动态化。通过"礼"或习惯化,亚里士多德和儒家都重视对德性的培育。
[Abstract]:The purpose of this paper is to examine the moral outlook of Nigommark Ethics and the mean, and point out the similarities and differences of virtue in the picture of Chinese and Western ethics. The understanding of virtue in Chinese and Western ethics can be divided into two kinds: Aristotle's static virtue and Confucianism's dynamic virtue. The so-called static virtue refers to Aristotle's understanding of "happiness", starting from the practice of virtue, treating virtue itself as "moderate". The reference of the mean is always human itself, and this attempt to grasp the highest form of good by human rationality is called "virtue" static. As a contrast, Confucian ethics in dealing with "Tao" in the practice of virtue, nature as the centroid axis, honesty as a link, and formed a good interaction with the destiny. This process of practicing virtue is called the dynamic of virtue. Both Aristotle and Confucianism attach importance to the cultivation of virtue through propriety or habituation.
【作者单位】：哲学与社会发展学院;
【基金】：2014年国家建设高水平大学公派研究生项目(201406220003)
【分类号】：B82-0

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