比较视阈中的墨家德性伦理思想与亚里士多德德性伦理学  

Mohist and Aristotle's Virtue Ethics:A Comparative Perspective

作　　者：杨建兵[1] 

机构地区：[1]武汉大学马克思主义学院,湖北武汉430072

出　　处：《深圳大学学报（人文社会科学版）》2013年第6期92-97,共6页Journal of Shenzhen University：Humanities & Social Sciences

摘　　要：由于文化背景及创始人生平和职业的差异,使得墨家与亚里士多德的德性伦理思想呈现出绝然不同的趣味:亚氏学说是以城邦自由个体为主体的、休闲的、雅致的,是在富足的基础上对优雅与繁盛的生存状态的追求,是一种"优雅的个体伦理学";墨家学说是以天下为范围的人类整体为主体的、务实的、刚健的,是在贫困的境遇下渴求对生命匮乏状态的改善与超越,是一种"崇高的整体伦理"思想。甄别这两种古代德性伦理思想的异同并探寻其成因,不仅有助于我们深入了解优秀的中西伦理思想资源,促进传统思想资源的现代化,也有助于现代中国的道德文化建设。Mohism and Aristotle＇s virtue ethics reflect the difference between Chinese and Western cultures in The Axle Times. Mohist doctrine, produced in patriarchal society in which the farming civilization is prosperous, builds its character ethics pedigree starting from the collective. Aristotle＇s ethics, developed in Mediterranean commercial city environment, forms the system of virtue theory, regarding independent individual as the starting point. The civil-savage distinction of the two ethical theories is largely because of the two founders＇ life and career. Aristotle had imposing life experience background, so he pursued leisure, elegant life, the flourishing of the individual and the justice of city state. His theory is systematic, comprehensive and literary. Mozi was born poor, had no formal education, therefore, he aspired adequate food and clothing, and encouraged the caring people to donate their private property to the poor in order to further the benefit of all over the world. His language is simple but solid, while his theory is fragmented, incomplete and is far from systematic.

关 键 词：德性论 爱 友爱 义 公正 

分 类 号：B82-02[哲学宗教—伦理学]