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亚里士多德著作中涉及到情感的部分主要出现在《尼各马可伦理学》~([1])(以下简称EN.)Ⅱ.5、《优台谟伦理学》~([2])(以下简称EE.)Ⅱ.1220b8开始、《论灵魂》~([3])(以下简称De an.)1.9.403a2开始和《修辞术》~([4])(以下简称Rhet.)Ⅱ.1.8-11。~([5])前两部在探讨道德德性时涉及了情感,亚氏从情感过渡到品性(ηθοζ)。在De an.中,亚氏没有处理德性,仅从情感入手考察灵魂的组成。只有在Rhet.中,亚氏并非为了直接分析灵魂而探讨情感,而是将之作为三种技艺内说服法之一来处理,如Rhet.Ⅰ.2.5所言,情感是演说者对听众施加影响的结果,前者使后者动情以达到说服目的。但恰恰是Rhet.保留了对情感详尽精细的分析,超过了前三部著作。而对于情感的本质定义,Rhet.较为简略。本文试图通过Rhet.中对情感的分析来阐发伦理学中情感的意义。Rhet.虽然为了演说而考察情感,
The parts of Aristotle’s writings that relate to emotions mainly appear in “Nicomachean Ethics” ~ ([1]) (hereinafter referred to as EN.) Ⅱ.5, “You Taima Ethics” ~ ([2 ] (Hereinafter referred to as EE.) II.1220b8, “On the soul” ~ ([3]) (De an.) 1.9.403a2 and Rhetoric ~ ([4]) (hereinafter referred to as Rhet. ) II.1.8-11. ~ ([5]) The first two involved emotions when discussing moral virtues, and Aries transitioned from emotions to nostalgia. In De an., Arcy did not deal with virtue, only from the emotional start to examine the composition of the soul. Only in Rhet. Did not Aristotle explore emotions for the sake of direct analysis of the soul, but instead dealt with it as one of three types of intrapersonal persuasion, as described in Rhet. I.2.5, in which emotion is the speaker’s influence on the audience The former results in the latter being emotionally charged for the purpose of persuasion. But it is precisely Rhet that retains an elaborate, detailed analysis of emotions over the first three books. And for the essential definition of emotion, Rhet is simpler. This article attempts to elucidate the meaning of emotion in ethics through the analysis of emotion in Rhet. Rhet. Although examining emotions for speeches,