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在亚里士多德的学科体系中,伦理学首先从实践哲学得到规定,而他的“实践”作为个体内在合目的性的自我完善和自我实现的“行为”,是Dascin意义上的超越性本真实存活动,与现代意义上的与“理论”对立的“实践”是对立的。当亚里士多德把他的作为实践哲学的伦理学从属于“政治学”时,他揭示出我们“常人”实存的本性就是城邦中共存。但伦理的共存先于个体的实存,共存的伦理——公正——不是“德性”的一种,而是德性的整体,个体德性只是附在这一“整体”上的“皮毛”。无论是个体的本真实存还是城邦的伦理共存,最终都是为了人之为人的卓越性(德性)的实现,伦理学本质上成为”人学”,其核心的问题结构是个体的本真实存和城邦的伦理共存的关系。
In the system of Aristotle’s disciplines, ethics was first stipulated from the practical philosophy, and his “practice” as the “act” of self-improvement and self-realization of the individual’s intrinsic purpose was the transcendence of Dascin The real act of existence is opposed to the “practice” that is opposed to “theory” in the modern sense. When Aristotle subordinates his ethics of practical philosophy to “political science,” he reveals that the very nature of our “ordinary people” is the coexistence of cities. However, the coexistence of ethics precedes the actual existence of individuals. The coexistence of ethics - justice - is not a kind of “virtue” but a whole of virtue. The individual virtue is only the “fur” attached to this “whole” “. Both the real existence of an individual and the ethical coexistence of a city-state ultimately result in the realization of human excellence (virtue). Ethnics essentially become ”human learning", and its core problem structure is the reality of the individual Survival and the city’s ethical coexistence relationship.