道德合理性的重建

道德合理性的重建是哲學術語。思想與行為的合理性問題是哲學的傳統主題,也是當代哲學討論的焦點之一。對道德哲學而言,道德合理性問題更是一個至關重要的論題。

基本介紹

  • 中文名:道德合理性的重建
  • 主要倡導者:麥金太爾
中文摘要,外文摘要,

中文摘要

麥金太爾是當代美德倫理學的主要倡導者之一,與義務論和功利主義等規範倫理學對行為規範與準則的強調相對,美德倫理學關注行為者本身的存在狀態及其德性、品格的養成等等。但是美德倫理學需要一個關於自身合理性的論證來作為自己那些主張的基礎,本論文所要做的,就是揭示麥金太爾美德倫理學背後那個奠基性的道德合理性論證與重建工作,並通過這種揭示,使麥金太爾的道德哲學展現為一個融貫的整體。
本文認為,麥金太爾的道德合理性重建包含兩個...>> 詳細
麥金太爾是當代美德倫理學的主要倡導者之一,與義務論和功利主義等規範倫理學對行為規範與準則的強調相對,美德倫理學關注行為者本身的存在狀態及其德性、品格的養成等等。但是美德倫理學需要一個關於自身合理性的論證來作為自己那些主張的基礎,本論文所要做的,就是揭示麥金太爾美德倫理學背後那個奠基性的道德合理性論證與重建工作,並通過這種揭示,使麥金太爾的道德哲學展現為一個融貫的整體。
本文認為,麥金太爾的道德合理性重建包含兩個層面:其一是對道德合理性的理論上的證成。它主要是由一個亞里士多德式的道德合理性的“三元論證”來給出的,麥金太爾通過對亞里士多德與現代道德哲學的對讀揭示了這一結構對於一般而言的道德合理性論證的關鍵意義,並進一步極具原創性地闡發了對於此“三元論證”而言極為重要的“功能論證”和“情境化合理性”概念;其二是道德合理性的現實展開或實現。道德合理性最終畢竟需要完成自身的現實化,而這一“現實化”包含“理論進入實踐從而實現自身”和“實踐產生理論並實現理論”兩種路徑的區分,對這一路徑的選擇將產生重大的理論分野。我們認為,麥金太爾最初採取第一種路徑,他是出於將亞里士多德的道德合理性這一理論上的證成現實化或者為其找到現實依據而進入實踐的領域。但是通過對馬克思《關於費爾巴哈的提綱》的重新解讀,麥金太爾重新獲得了馬克思的實踐立場,認識到正是實踐活動生產和再生產著社會關係,而正是這種社會關係及這種關係中的實踐活動培育著實踐者的德性,並且,實踐活動還自主地生產自己的目的,而這一“目的”正是亞里士多德式的基於目的論的道德合理性三元論證所必需的。這樣,麥金太爾就通過重新回到馬克思的實踐立場而使亞里士多德的三元論證得以實現出來,從而使一般意義上的道德(無論是何種具體主張中的道德)獲得了其合理性的真正證成,也使得德性的培育獲得了現實的路徑,使得麥金太爾的道德哲學最終展現為一個“從實踐出發到德性之圓滿”的完整過程。
麥金太爾的這一理論調和有其優點,但是,它同時也對馬克思有所偏離,這一偏離使得麥金太爾不能深入到馬克思所揭示的社會關係的階級根源上去,對階級因素的錯失使麥金太爾從實踐到德性之獲得的過程失之空疏、流於理想化。
論文第一章從麥金太爾對當代道德的現實境況及道德哲學之情感主義泛濫的批判入手,導出道德客觀性、權威性的話題,而正是道德之客觀性的喪失使得道德合理性論證變得尤為重要和緊迫。情感主義將道德看做私人的情感偏好與自主選擇的結果,使得道德喪失了其公共性、客觀性、權威性。論文先討論了麥金太爾對分析的情感主義道德哲學的批評,然後引入亞里士多德有關實踐推理及其客觀性的討論,對情感主義作出了初步回應。
第二章考察了理性概念及目的論框架的歷史演變。這一考察的必要性在於,麥金太爾的道德合理性論證依賴於一個亞里士多德式的三元論證結構,而此三元結構的核心正在於其目的論觀念,理性概念也是這一論證中的重要因素,所以對此二概念的討論就極為必要。對理性概念的考察結果表明,理性概念的歷史演變表現為從古希臘的客觀理性概念向近代的主體理性概念的轉變,而這一轉變最重要的一點就是理性概念丟失了古希臘的目的維度。目的論框架的歷史演變經歷了從自然目的論到神學目的論、再到近代目的論框架的解體以及功利主義的重建的過程,而目的論解體又不斷被重建的過程本身就表現了目的論框架對於道德合理性論證的重要性。
第三章首先考察了麥金太爾所揭示出來的一個亞里士多德式的道德合理性的三元論證結構,此三元結構即“偶然成為的人——目的——意識到自身目的後可能成為的人”這一結構,這一結構所展現的是一個從“偶然人”到“目的人”的“轉變”過程,而這一轉變過程正是一種“道德化”的過程,所以“道德”因那種實現目的的“轉變”而變得必要。“目的”概念與亞里士多德的另一個概念即“功能性”概念相關,人是目的性、功能性、本質性的個體,麥金太爾重新闡釋了亞里士多德的“功能論證”,並試圖以此來克服“事實-價值”的分立。亞里士多德的“目的論”是一種“內在目的論”,即內在於事物本性之中的目的論,麥金太爾為這種目的論引入了歷史性維度,從而使其合理性探究表現為一種情境化的實質性合理性探究。
第四章討論了道德合理性論證從理論到實踐的過程。情境化的合理性探究觀引導麥金太爾進入傳統及在傳統中展開的那個實踐的領域,通過對馬克思的重新解讀,麥金太爾獲得了一種關於道德與實踐之關係的獨特視角,這種視角使得他得以將道德合理性的探討從一種理論上的證成導入到對實踐及其關係模式的探討。正是對實踐及其關係模式的澄清才使得道德合理性得以在現實中展開,從而真正實現道德合理性的重建。而在重新獲得馬克思的實踐立場之後,麥金太爾認識到,道德合理性論證實際上是從實踐出發的,實踐既是道德在其中展開的那個領域、道德合理性真正得到證成的領域,也是全部道德活動的出發點。麥金太爾還進一步從實踐出發探討了超越市民社會的可能性。
最後,結語部分重新從實踐出發對麥金太爾的道德哲學作了一個簡短總結,並由此展現出麥金太爾的道德哲學是一個從歷史性的、處於傳統之中的實踐出發而培育實踐者的德性的融貫整體。
關鍵字:道德合理性 理性 目的 功能性 情境化合理性 傳統 實踐 美德

外文摘要

The rationality of thoughts and actions is a major theme in traditional philosophy and a heated topic in contemporary philosophy. Moral rationality is of fundamental importance to moral philosophy. Alasdair MacIntyre is a major advocator of virtue ethics, which emphasize the cultivation of virtue. However, virtue ethics needs argument to set up a foundation for its assertions. This dissertation attempts to explore the foundation of virtue ethics and make the moral philosophy of MacIntyre a coh...>> 詳細
The rationality of thoughts and actions is a major theme in traditional philosophy and a heated topic in contemporary philosophy. Moral rationality is of fundamental importance to moral philosophy. Alasdair MacIntyre is a major advocator of virtue ethics, which emphasize the cultivation of virtue. However, virtue ethics needs argument to set up a foundation for its assertions. This dissertation attempts to explore the foundation of virtue ethics and make the moral philosophy of MacIntyre a coherent whole.
There are two levels to consider for the rebuilding of MacIntyre''s moral rationality. One is the theoretical demonstration of moral rationality, which consists of an Aristotlian tri-argument for moral rationality. Another is the unfolding of moral rationality in reality or its realization. There are two ways for its realization,“theory comes into practice and realize itself”, or“practice produces theory and make theory realize itself”. We believe that MacIntyre adopts the first approach based on Aristotle''s argument. By the reinterpretation of Marx'' s Theses On Feuerbach MacIntyre regains Marx'' s practice position. And with the return of this position the tri-argument of Aristotle is realized, which makes moral rationality itself demonstrated and the cultivation of virtue realized. Therefore, the moral philosophy of MacIntyre turns out to be an integrated process, that is, starts from practice and ends with the perfect of virtue.
There are merits for MacIntyre''s theory. However, his departure from Marx makes him shy away from the class origin of social relationship which makes his road from practice to virtue empty and utopian.
The first chapter will start from the critique of contemporary moral situation, that is, the overflow of emotivism. Then we will focus on the objectivity and authority of moral rationality. Emotivism treats moral action as a private taste and the result of autonomous choice, which makes moral lose its publicity, objectivity and authority.
The second chapter will explore the historical evolution of the concept of reason and the teleology framework. MacIntyre''s moral rationality depends on a tri-argument of Aristotle whose core structure is the idea of teleology.
The third chapter will explore the Aristotle''s tri-argument for moral rationality. The structure is: man as happens to be—ends—man as he could be if he realized his essential nature. This is a process from occasional-oriented man to end-oriented man. Aristotle''s teleology is an immanent one while MacIntyre adopts a historical perspective for teleology.
The forth chapter will discuss the process from theory to practice in moral rationality argument. After regaining Marx''s position of practice MacIntyre realized that the demonstration of moral rationality need starting from practice. Furthermore, MacIntyre explore the possibility of go beyond the civil society from practice.
Finally, we will summarize the moral philosophy of MacIntyre. His moral philosophy is a coherent whole: historical, in tradition, starting from practice and cultivating the virtue of man.
Key Words: Moral Rationality; Teleology; Tradition; Practice; Civil Society

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