共查询到19条相似文献,搜索用时 62 毫秒
1.
商人认为人的天性中包含有欲望,现实中人们的本性容易受到恶人的影响而变坏。此外,个人多行不义,是人性变恶的重要内因。同时,商人认为人性包含有某些不变的因素,例如现实人性中有追求安逸稳定的特点,这本身并无善恶可言,但当这种心理膨胀到妨害国家长治久安的利益时,就变成了恶。君王通过扬善伐恶的政治措施促进人性向善。对于个体的人性修养而言,克制私心、坚持道德学习是人性修养的重要途径。 相似文献
2.
3.
4.
本文主要是探讨莱茵霍尔德·尼布尔(Reinhold Niebuhr)关于人性的阐释,尼布尔是以伦理思考为出发点来阐释人性这个问题的。他认为人同时具有自我超越性和有限的被造者两方面的属性。尼布尔对人性的看法主要表现在:1.上帝的形像和人的自我超越;2.人是被造的和有限的;3.罪的不可避免性。此外,尼布尔也提出人性"焦虑"的根源和道德意义范畴中的罪等问题。 相似文献
5.
揭示人性有哲学、心理学、生理学、伦理学等多重维度,但从道德上考究人性即关于人性善恶问题的讨论是主流;道德与人性的关系集中表现为人性决定道德还是道德决定人性的问题,决定道德的利益不过是人性的体现,而人性的善恶又以利益的取舍为标准,如果我们认同由伦理入道德的分析进路,那么人性就构成道德的"第二土壤";但人性又是欲望与情感的总和,利益只不过是人的欲望的现实化,就此而言,人性又构成道德的"第一土壤";因此,基于真实人性的道德学应该破除人性要素的二元对立思维,从人性的完整性、客观性出发,为正当与善提供坚实的人性基础,为"完整的人"和"自由的人"的实现提供道义支撑,真正使道德成为人的道德,而不是道德异化。 相似文献
6.
7.
在《单纯理性限度内的宗教》一书中,康德一方面指出人性中的趋恶倾向是普遍的,是人生而具有的,另一方面却又坚持认为这种趋恶倾向是人自由地招致的,因而可以被归咎于人。问题在于,如果人人都不可避免地具有一种普遍的趋恶倾向,它如何可能是人自由地招致的呢?这个问题可以联系康德的人性论和他的自由概念而得到回答。人的双重本性是康德论述人性善恶的基础,感性和理性是人性的两重维度,它们体现了人性中的张力。人的意志必然受到感性本性的影响,这是人性中普遍的趋恶倾向的根源。然而,如果没有人对自由的应用,任何颠倒都不会造成,有的将仅仅是理性与感性的并存,没有孰先孰后,也就无所谓善恶。因此,人性中的趋恶倾向既是普遍的,又是人自由选择的结果。 相似文献
8.
9.
孔子对天命的理解和体认,是在对殷周时期对天的基本价值观批判继承与创造发展的基础上完成的;孔子的天命观,经历了一个由信仰、怀疑直至超越的历程,经历了由神学、道德天命观向带有自然倾向的天道观念转化的过程。在人性论上,孔子作为“人性”理论的首倡者,奠定了以后儒家思想中对人性问题叙述和理解的基调,奠定了中国传统思想中有关这一问题的基本框架,后来的孟子、荀子将人性问题从善恶两个方面做了极端性的发挥。本文指出,由于受殷周以来传统政治思维模式的影响,孔子把其天命论、人性论作为其思想体系的出发点和政治价值依据。如果说天命为孔子政治思想体系建构的外在价值依据,那么,人性则成为孔子政治思想体系建构的内在价值依据。孔子的思想体系正是寻找到了具有超越性的两大价值依据,因此,不但具有了超稳定的仁—礼政治结构模式,而且成为影响中国政治社会与政治文化的最重要的政治思想资源。 相似文献
10.
介绍了孟子的性善论,荀子的性恶论,告子的人性无善无恶论,以及扬雄的人性善恶相混论。希望通过对儒家文化的分析来为传统文化对人格形成的影响提供参考。 相似文献
11.
人类行为既受到遗传因素的影响,同时也受到环境(文化)因素的影响。近年来逐渐引起众多学科领域关注的行为遗传学研究从行为的基因关联出发,系统研究了行为的遗传因素及其基因基础,取得了令人瞩目的成绩。该文系统总结了八种人类重要行为的基因基础及其与环境因素的关系,并从基因与人性的关系角度进行了讨论。 相似文献
12.
13.
14.
Peter H. Kahn Jr. Rachel L. Severson Jolina H. Ruckert 《Current directions in psychological science》2009,18(1):37-42
ABSTRACT— Two world trends are powerfully reshaping human existence: the degradation, if not destruction, of large parts of the natural world, and unprecedented technological development. At the nexus of these two trends lies technological nature—technologies that in various ways mediate, augment, or simulate the natural world. Current examples of technological nature include videos and live webcams of nature, robot animals, and immersive virtual environments. Does it matter for the physical and psychological well-being of the human species that actual nature is being replaced with technological nature? As the basis for our provisional answer (it is "yes"), we draw on evolutionary and cross-cultural developmental accounts of the human relation with nature and some recent psychological research on the effects of technological nature. Finally, we discuss the issue—and area for future research—of "environmental generational amnesia." The concern is that, by adapting gradually to the loss of actual nature and to the increase of technological nature, humans will lower the baseline across generations for what counts as a full measure of the human experience and of human flourishing. 相似文献
15.
David Macarthur 《Erkenntnis》2004,61(1):29-51
The present paper challenges the narrow scientistic conception of Nature that underlies current projects of naturalization involving, say, evaluative or intentional discourse. It is more plausible to hold that science provides only a partial characterization of the natural world. I consider McDowell's articulation of a more liberal naturalism, one which recognizes autonomous normative facts about reasons, meanings and values, as genuine constituents of Nature on a more liberal conception of it. Several critics have claimed that this account is vitiated by the threat of supernaturalism. Responsiveness to normative facts is, I argue, a phenomenological datum that we have good reason to take at face value. I trace the source of the supernaturalist objection to a misreading of McDowell's perceptual analogy with respect to value and a related failing to clearly distinguish physical and logical notions of an object. 相似文献
16.
17.
18.
19.
Keith Horton 《The Philosophical quarterly》1999,49(197):452-470
It has become increasingly common recently to construe human natureas setting some pretty stringent limits to moral endeavour. Many consequentialists, in particular, take considerations concerning human nature to defeat certain demanding norms that would otherwise follow from their theory.One argument is that certain commitments ground psychological incapacitiesthat prevent us from doing what would maximize the good. Another is that we would be likely to suffer some kind of psychological demoralization if we tried to become significantly more selfless. I argue that influential versions of both of these arguments underestimate our deliberative resources, and also fail to examine the kind of moral sources that may be able to sustain rigorous moral endeavour. Pessimism about our capacities for such endeavour results from the neglect of these factors, rather than from uncovering any significant limitations in human nature. 相似文献