麦金泰尔对亚里士多德德性论的诠释与重构
发布时间：2018-08-22 15:34
【摘要】：阿拉斯戴尔·麦金泰尔是当代西方最重要的伦理学家之一,伦理学与政治哲学中共同体主义运动的代表人物。面对现代化赋予哲学的自由主义与个人主义精神气质,他从共同体主义的视角出发进行拒斥,而其素材和思路是去找寻西方现代性的根源,追溯和复兴亚里士多德的德性伦理学。麦金泰尔在道德哲学和伦理学作出了突出的贡献,在他看来,后现代社会中严重的道德无序状态引发了道德危机。其根源在于当代西方社会中的哲学家往往基于主观的思想兴趣与情感欲求来表达自身的道德立场。在代表作《德性之后》中,麦金泰尔指出,一些当代哲学家摒弃了亚里士多德的古典伦理学风格,尤其是借由现代科技的突飞猛进对目的论进行批判是不可取的。面对当代的道德争论,应为之事乃是回归亚里士多德并复兴与重构前现代的德性论。麦金泰尔首先追溯了德性论的发展历程。在他看来德性论经历了英雄社会德性、雅典的德性、中世纪德性等不同阶段。通过审视荷马、亚里士多德、富兰克林等代表人物的典型德性,麦金泰尔总结出这三个阶段的的代表人物所持有的不同德性概念：其一在荷马所处的英雄社会中,德性作为一种使不同岗位的人各司其职并实现其角色价值的品质存在,例如作为首要角色的武人之王需在战斗中获胜来实现其道德品性；其二,德性是能够使人实现其最终目的而无论其自然或者超自然,例如亚里士多德的德性就是为实现至善的目的而具有的；其三,德性作为一种人在平凡的人世间,抑或是天国之中走向成功的实用品质,这是富兰克林功利主义的德性观。这三种德性,看似差异巨大,实则具有内在的一致性,只因解读用语不同而产生迥异理解。麦金泰尔在考察古今伦理学脉络的基础上既密切联系生活又批判现实生活的表面性,以期获得一个统一的、核心的德性概念。最后他将目光停留在亚里士多德的德性论上。他认为,亚里士多德的实践概念可以作为德性论的出发点和基础。麦金泰尔继承了重视道德实践的传统,进一步将实践分成内向实践和外向实践,相比之下更加倡导因内向实践而获得的内在善。麦金泰尔认为精英主义倡导的道德是只有少数人有能力与条件去过的完美生活：他倡导共同体主义并认为这是履行平等原则的良好手段。人们在参与共同体的过程中实现交流,将实践理解为一种合作性活动,人生目的也从认识你自己转变到战胜你自己。很显然,麦金泰尔的回归亚里士多德,绝非照搬亚里士多德的德性论思想,而是对亚里士多德的诠释与重建。
[Abstract]:Alastair McIntyre is one of the most important ethicists in the contemporary West and a representative of the communitarianism movement in ethics and political philosophy. Faced with the spiritual temperament of liberalism and individualism endowed with philosophy by modernization, he rejected it from the perspective of communitarianism, and his material and thought was to find the root of western modernity. Tracing and reviving Aristotle's ethics of virtue. McIntyre made outstanding contributions to moral philosophy and ethics. In his view, the serious moral disorder in postmodern society caused moral crisis. Its root is that philosophers in contemporary western society often express their moral stand based on subjective interest and emotional desire. In his masterpiece, after Virtue, McIntyre points out that it is not advisable for some contemporary philosophers to reject Aristotle's classical ethical style, especially to criticize teleology by the rapid development of modern science and technology. In the face of the contemporary moral debate, what should be done is to return to Aristotle and to revive and reconstruct the premodern virtue theory. McIntyre first traced the development of the theory of virtue. In his opinion, virtue theory has experienced different stages, such as heroic social virtue, Athenian virtue and medieval virtue. By examining the typical virtues of Homer, Aristotle, Franklin, and others, McIntyre summed up the different concepts of virtue held by the representatives of these three stages: first, in Homer's heroic society. Virtue exists as a quality in which people in different positions perform their duties and realize the value of their roles, for example, the king of armed men, as the primary role, needs to win in battle to achieve his moral character; second, Virtue is the ability to achieve one's ultimate purpose, whether natural or supernatural, such as Aristotle's virtue, for the purpose of the greatest good; third, virtue as a human being in the ordinary world, Or the practical quality of success in heaven, which is Franklin's utilitarian view of virtue. These three virtues, which seem to differ greatly, have internal consistency, and have different understandings only because of the different interpretation of terms. On the basis of examining the context of ancient and modern ethics McIntyre is closely related to life and criticizes the surface of real life in order to obtain a unified core concept of virtue. Finally, he focused on Aristotle's theory of virtue. He believes that Aristotle's concept of practice can serve as the starting point and basis of virtue theory. MacIntyre inherits the tradition of attaching importance to moral practice and further divides practice into introverted practice and extroverted practice. McIntyre believes that the morality advocated by elitism is the perfect life that only a few people have the ability and conditions to live: he advocates Communism and believes that it is a good means to fulfill the principle of equality. People communicate in the process of participating in the community, understand practice as a cooperative activity, and change the purpose of life from knowing yourself to conquering yourself. Obviously, McIntyre's return to Aristotle is not a copy of Aristotle's thought of virtue, but an interpretation and reconstruction of Aristotle.
【学位授予单位】：大连理工大学
【学位级别】：硕士
【学位授予年份】：2015
【分类号】：B82-06
本文编号：2197538
[Abstract]:Alastair McIntyre is one of the most important ethicists in the contemporary West and a representative of the communitarianism movement in ethics and political philosophy. Faced with the spiritual temperament of liberalism and individualism endowed with philosophy by modernization, he rejected it from the perspective of communitarianism, and his material and thought was to find the root of western modernity. Tracing and reviving Aristotle's ethics of virtue. McIntyre made outstanding contributions to moral philosophy and ethics. In his view, the serious moral disorder in postmodern society caused moral crisis. Its root is that philosophers in contemporary western society often express their moral stand based on subjective interest and emotional desire. In his masterpiece, after Virtue, McIntyre points out that it is not advisable for some contemporary philosophers to reject Aristotle's classical ethical style, especially to criticize teleology by the rapid development of modern science and technology. In the face of the contemporary moral debate, what should be done is to return to Aristotle and to revive and reconstruct the premodern virtue theory. McIntyre first traced the development of the theory of virtue. In his opinion, virtue theory has experienced different stages, such as heroic social virtue, Athenian virtue and medieval virtue. By examining the typical virtues of Homer, Aristotle, Franklin, and others, McIntyre summed up the different concepts of virtue held by the representatives of these three stages: first, in Homer's heroic society. Virtue exists as a quality in which people in different positions perform their duties and realize the value of their roles, for example, the king of armed men, as the primary role, needs to win in battle to achieve his moral character; second, Virtue is the ability to achieve one's ultimate purpose, whether natural or supernatural, such as Aristotle's virtue, for the purpose of the greatest good; third, virtue as a human being in the ordinary world, Or the practical quality of success in heaven, which is Franklin's utilitarian view of virtue. These three virtues, which seem to differ greatly, have internal consistency, and have different understandings only because of the different interpretation of terms. On the basis of examining the context of ancient and modern ethics McIntyre is closely related to life and criticizes the surface of real life in order to obtain a unified core concept of virtue. Finally, he focused on Aristotle's theory of virtue. He believes that Aristotle's concept of practice can serve as the starting point and basis of virtue theory. MacIntyre inherits the tradition of attaching importance to moral practice and further divides practice into introverted practice and extroverted practice. McIntyre believes that the morality advocated by elitism is the perfect life that only a few people have the ability and conditions to live: he advocates Communism and believes that it is a good means to fulfill the principle of equality. People communicate in the process of participating in the community, understand practice as a cooperative activity, and change the purpose of life from knowing yourself to conquering yourself. Obviously, McIntyre's return to Aristotle is not a copy of Aristotle's thought of virtue, but an interpretation and reconstruction of Aristotle.
【学位授予单位】：大连理工大学
【学位级别】：硕士
【学位授予年份】：2015
【分类号】：B82-06
【参考文献】
相关期刊论文 前1条
1 郝亿春;;美德与实践——在亚里士多德与麦金泰尔之间[J];哲学动态;2014年11期
，本文编号：2197538
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