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20世纪80年代以来所谓亚里士多德德性论的复兴,并不意味着亚氏理论的原原本本的回归,而是大体上表现为三个不同的变种形式:一是所谓共同体主义式的变形;二是所谓普遍主义的变形;三是所谓明智论的变形。在社会道德生活层面,当代德性论提振社会道德精神的努力是可敬的,但其思路、方式与当代社会的运行规则及价值理念的整合模式的要求偏差甚远,故其所有的尝试都难以逃脱流于空想的命运。但在应对伦理冲突和道德悖论之层面,当代德性论却通过对亚里士多德明智学说的阐述,提出了原则主义伦理学必须关注和汲取的颇有价值的道德权衡的思路与模式。
The rejuvenation of the so-called Aristotelian virtue theory since the 1980s does not mean the return of the original original Aristotelian theory, but instead generally manifests itself in three different variants: the so-called communitarianism ; Second is the so-called universal deformation; third is the so-called distortion of the theory of reason. At the level of social morality, the efforts of the contemporary virtue theory to boost social morality are respectable, but their thinking and methods are far from the requirements of the integration mode of the operating rules and values of the contemporary society. Therefore, all its attempts Are hard to escape the fate of fantasy. However, at the level of coping with ethical conflicts and moral paradox, modern ethnology puts forward the idea and mode of valuable ethical trade-off that must be paid attention to and drawn from ethics of principleism through exposition of Aristotle’s wise doctrine. .