亚里士多德的友爱以自爱为基础吗?  

Is Aristotle s Friendship Based on Self-Love?

作　　者：刘玮[1] LIU Wei

机构地区：[1]中国人民大学哲学院,北京100872

出　　处：《湖北大学学报（哲学社会科学版）》2024年第5期21-29,178,共10页Journal of Hubei University(Philosophy and Social Science)

基　　金：国家社会科学基金项目“亚里士多德《欧德谟伦理学》与《尼各马可伦理学》比较研究”(17BZX098)。

摘　　要：在讨论亚里士多德如何理解友爱与自爱的关系时,学者们有一个基本的共识和一个激烈的争论。共识是,亚里士多德主张自爱是友爱的基础,我们对友爱的理解来自我们对自己的爱;争论是,如果卑劣者的灵魂内部也要经历冲突,那么卑劣者与不自制者是否还有区别?如果我们仔细比较亚里士多德在《欧德谟伦理学》和《尼各马可伦理学》里的相关讨论,会发现他并非真的认为友爱来自自爱,相反,自爱是通过类比我们与他人的友爱得到理解的。卑劣者灵魂中的冲突是“历时性的”,而非像不自制者那样是“共时性的”,从而我们可以将卑劣者与不自制者进行类比的同时,保持二者的区分。Scholars have a basic consensus and a heated debate as to how Aristotle understood the relationship between fraternity and self-love.The consensus is that Aristotle argues that self-love is the foundation of fraternity,that our understanding of fraternity comes from our love for ourselves;The argument is,if the mean person also experiences conflict within his soul,is there any difference between the mean person and the unruly person?If we carefully compare Aristotle s discussions in the Eudemian Ethics and Nicomachean Ethics,we find that he does not really think that fraternity comes from self-love,but rather that self-love is understood by analogy with our fraternity with others.The conflict in the soul of the despicable is“diachronic”not“synchronic”as in the case of the non-self-control,so that we can draw analogies between the despicable and the non-self-control,and thus their difference can be properly maintained.

关 键 词：亚里士多德 自爱 友爱 卑劣之人 不自制之人 

分 类 号：B82-0[哲学宗教—伦理学]