笛卡尔与塞涅卡的幸福观念辨析--从莱布尼茨的一个批评谈起  

Descartes and Seneca on the Concept of Happy Life

作　　者：施璇[1] Shi Xuan(Institute of Philosophy,Shanghai Academy of Social Sciences,Shanghai 200235,China)

机构地区：[1]上海社会科学院哲学所,上海200235

出　　处：《复旦学报（社会科学版）》2020年第5期64-70,共7页Fudan Journal（Social Sciences）

基　　金：国家社科基金青年项目“笛卡尔的伦理思想及其当代价值研究”(项目批准号:16CZX041)的阶段性成果。

摘　　要：许多研究者将笛卡尔的道德哲学视作斯多亚伦理学尤其是塞涅卡思想的回声,其中最有影响力的批评来自莱布尼茨。通过分析比较笛卡尔与塞涅卡的幸福观念可以看出,尽管两者共享诸如本性(自然)、理性、德性与快乐等概念,但它们绝非一回事。塞涅卡主张幸福与德性的同一,并指出心灵的快乐是幸福生活的必然结果;但笛卡尔正好相反,将幸福生活定义为心灵的快乐与满足,并主张幸福是德性的奖赏。此外,塞涅卡坚持作为身体快乐的享乐是有害的且与幸福生活不兼容,但笛卡尔则相信作为身体快乐的享乐也可以带来幸福,这一区别在两者的激情理论上体现得更加明显。Many critics claimed that Descartes's moral philosophy is largely derivative from the classic Stoics.In Leibniz's opinion,Descartes's ethics is little different from Seneca's.Descartes's writing on this topic is usually regarded as the echoes of the Stoics.However,by analyzing and comparing what Descartes and Seneca wrote on the concept of happy life,we will find that there is a deep doctrinal difference between those two theories of happiness,in spite that Descartes shared a number of key issues with Seneca.In contrast to Seneca and the Stoics,Descartes admits that some happiness depending on the body and bodily pleasure plays some role in the happy life.This is a fundamental point on which the Cartesian system is at odds with Stoicism.Therefore,the author believes the comparison with Seneca's eudemonism is invaluable for understanding the large structure and project of Descartes's own theory of passions and his moral philosophy.

关 键 词：笛卡尔 幸福 自然本性 理性 德性 快乐 

分 类 号：B565.21[哲学宗教—外国哲学] B502.43