共查询到19条相似文献,搜索用时 109 毫秒
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吴菁 《医学与哲学(人文社会医学版)》2005,26(17):31-33
在生命伦理领域中,规范伦理与德性伦理都曾发挥重要作用,然而,德性伦理没有受到人们足够的重视,重新厘定传统德性伦理的现代价值显得尤为重要.初步探究在生命伦理迅速发展的情况下,德性伦理与规范伦理相结合的模式. 相似文献
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略论制度伦理与德性伦理的关系 总被引:14,自引:0,他引:14
制度伦理的核心是伦理 ,其对德性伦理起作用的方式也应该是制度中的伦理因素而不是强制性规范。制度伦理以其内涵的伦理精神以及作为一种社会存在来影响个人德性。制度伦理与德性伦理相互作用并相互转化 相似文献
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现当代是否只适合发展规范伦理,而德性伦理注定趋向衰落?本文在分析德性伦理与道德特质、中国古代与西方德性伦理传统、马克思主义如何对待德性伦理以及如何应对德性伦理所面临的挑战和冲击等问题的基础上,认为德性伦理在现当代仍有重要的价值意义,仍是伦理学研究与道德建设具有重要理论意义和实践意义的课题。 相似文献
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一、在规范伦理学与德性伦理学论争的背后规范伦理学与德性伦理学的论争是当代伦理学研究中的重要学术现象。规范伦理学以罗尔斯和哈贝马斯为代表,德性伦理学以麦金太尔为代表,形成了观点相互对立的两大伦理学阵营。规范伦理学以哲学思辨的方法研究伦理问题,其研究领域主要是伦理的价值或道德的应然,期望 相似文献
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东西方传统的德性伦理具有不同的内涵。中国传统德性论认为,德性是与生俱来的;西方传统认为,人的德性是后天养成的。中国的德性伦理不仅规范处理人与人之间的关系,也处理人与自然之间的关系;西方的德性伦理则只规范处理人与人之间的关系。中国的德性伦理相对独立;西方的德性伦理则要受理性的支配和指导。 相似文献
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德性伦理是当代西方伦理学中非常重要的一支,已经成为了当代各种思想不断争论的舞台和焦点.可以说,在当代,几乎每一种新的思潮和文化流派都会或多或少地涉及德性伦理.与康德主义和功利主义相比较,德性伦理具有基础性、批判性和叙事性等特征. 相似文献
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西方伦理学中的功利主义和道义论通过压缩和简化,从“人”这里抽出感性或理性,将之归结为人的全部,以此为预设,它们都希望通过构建某种普遍原则一劳永逸地解决道德生活领域的问题,统称为规则伦理.在德性伦理看来,因为对人及其幸福的误解,离开德性论规则,规则伦理知识与伦理生活出现了某种脱节,追寻德性于是成为了解决现代道德问题的出路,而这可以从亚里士多德的德性伦理中寻找智性资源.亚里士多德作为美德伦理系统经典的阐述者,至少可以在三个方面为当代的德性伦理方案提供直接借用的资源:幸福目的论的解释框架为德性伦理学提供了理论基点;对幸福的诠释在一定程度上为德性伦理搭起了生活目的的范式;在德性与规则之间追寻幸福为伦理学把握人类生活、建构德性伦理方案指明了现实途径. 相似文献
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Michael Slote 《Frontiers of Philosophy in China》2013,8(1):22
If one goes beyond the Western perspective, one realizes that most philosophy outside the West has been virtue-ethical in character. But it also turns out that there are simply more historical kinds of virtue ethics than most virtue ethicists recognize. Virtue ethics is mainly of interest because of its contemporary relevance and plausibility, and it is argued here that a virtue ethics that emphasizes empathy is very plausible in contemporary terms. Such an approach can say some strong things in favor of democracy, but it can also criticize Western thought for putting too much emphasis on autonomy rights rather than people’s, and especially women’s, welfare. 相似文献
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自古至今,西哲们紧跟时代的脚步,不断把西方的政治伦理观推陈出新:美德政治伦理、神性政治伦理、非道德主义的政治伦理、权利政治伦理。全面、系统地梳理和展现西方政治伦理思想的演变及其价值诉求,对于理解和把握政治伦理学中的一些重要理论问题具有重大的启迪意义。 相似文献
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由于文化的差异,西方伦理学在发展路径上表现出明显的科学化倾向:一方面,与中国伦理学认为通达道德境界的道路只能是修身养性不同,西方伦理学却主张科学的理性有助于达到道德的理想目标;另一方面,与中国伦理学甚至认为为道与为学在根本上是对抗的相反,西方伦理学却断言美德本身就是知识。 相似文献
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Christian Miller 《The Journal of Ethics》2003,7(4):365-392
Several philosophers have recently claimed to have discovered a new and rather significant problem with virtue ethics. According to them, virtue ethics generates certain expectations about the behavior of human beings which are subject to empirical testing. But when the relevant experimental work is done in social psychology, the results fall remarkably short of meeting those expectations. So, these philosophers think, despite its recent success, virtue ethics has far less to offer to contemporary ethical theory than might have been initially thought. I argue that there are plausible ways in which virtue ethicists can resist arguments based on empirical work in social psychology. In the first three sections of the paper, I reconstruct the line of reasoning being used against virtue ethics by looking at the recent work of Gilbert Harman and John Doris. The remainder of the paper is then devoted both to responding to their challenge as well as to briefly sketching a positive account of character trait possession. 相似文献
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WANG Kai 《Frontiers of Philosophy in China》2013,8(3):388
Against the background of modern academic study, this article consciously uses Aristotle’s virtue ethics as a tool to theoretically analyze Xunzi’s ethical philosophy. This article tries to briefly analyze the basic structure of Xunzi’s moral philosophy and to reveal its unique rationalist theoretical character by exploring the following three topics: “the understanding of human beings,” “the establishment of a moral foundation,” and “the accomplishment of virtue in practice.” From the perspective of comparative philosophy, this article can also be viewed as a model for bringing about communication and synthesis between two philosophical traditions, namely Confucian ethics and Western virtue ethics. 相似文献
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This essay is a critical engagement with recent assessments of comparative religious ethics by John Kelsay and Jung Lee. Contra Kelsay's proposal to return to a neo‐Weberian sociology of religious norm elaboration and justification, the authors argue that comparative religious ethics is and should be practiced as a field of study in active conversation with other fields that consider human flourishing, employing a variety of methods that have their roots in multiple disciplines. Cross‐pollination from a variety of disciplines is a strength of comparative ethics, which has enlivened recent and ongoing research on ethics, not a problem to be resolved by convergence on a single, distinctively comparative project. The authors also argue in response to Lee and Kelsay that while individual comparative studies of virtue and personal formation can be flawed in various ways, this line of research has been productive and at times very compelling. Moreover, attention to comparative virtue ethics shows how scholarship on some ethical topics necessitates drawing on a variety of perspectives and disciplinary backgrounds, a conclusion relevant to all work in religious ethics today. 相似文献
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Maria Merritt 《Ethical Theory and Moral Practice》2000,3(4):365-383
In this paper I examine and reply to a deflationary challenge brought against virtue ethics. The challenge comes from critics who are impressed by recent psychological evidence suggesting that much of what we take to be virtuous conduct is in fact elicited by narrowly specific social settings, as opposed to being the manifestation of robust individual character. In answer to the challenge, I suggest a conception of virtue that openly acknowledges the likelihood of its deep, ongoing dependence upon particular social relationships and settings. I argue that holding this conception will indeed cause problems for some important strands of thought in virtue ethics, most notably in the tradition of Aristotle's Nicomachean Ethics. But an approach to virtue ethics modeled on David Hume's treatment of virtue and character in A Treatise of Human Nature promises to escape these problems. 相似文献
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FANG Xudong 《Frontiers of Philosophy in China》2012,7(1):1
This essay reviews Confucian ethics with regard to impartiality and Confucian notion of brotherhood. It focuses on the comments by Song Neo- Confucians, Cheng Yi and Zhu Xi, about a famous case involving brotherhood. In this case Diwu Lun of the Han dynasty treated his diseased son and his diseased nephew in different ways. The author argues that Confucianism, starting from a naturalist standpoint, affirms the partiality in the relations between brothers, and judges deliberate impartiality negatively. On this point, one cannot simply view Confucianism as analogous to the Kantian ethics which promises impartiality or the virtue ethics which opposes impartiality. 相似文献
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Soran Reader 《Ethical Theory and Moral Practice》2000,3(4):341-364
This paper discusses three topics in contemporary British ethical philosophy: naturalisms, moral reasons, and virtue. Most contemporary philosophers agree that 'ethics is natural' - in Section 1 I examine the different senses that can be given to this idea, from reductive naturalism to supernaturalism, seeking to show the problems some face and the problems others solve. Drawing on the work of John McDowell in particular, I conclude that an anti-supernatural non-reductive naturalism plausibly sets the limits on what we can do in ethics. Moral reasons are widely discussed - in Section 2 I describe some of the criteria that used to distinguish moral practical reasons, and note possibilities and problems. Drawing on the work of Elizabeth Anscombe in particular, I suggest that an inclusive, minimalist account of moral reasons may be most fruitful. There has been a revival of philosophical interest in virtue ethics, which I take to be linked to the emergence of non-reductive naturalisms - in Section 3 I describe three points where virtue ethics has an especially significant contribution to make: learning, motivational self-sufficiency, and the question of whether virtues can be reasons. The naturalism of Section 1 constrains the accounts of moral reasons considered in Section 2, and depends upon an account of virtue as learned second nature, discussed in Section 3. 相似文献