摘要
奥勒留在《沉思录》中对'最高善'的界定既是对传统斯多亚伦理学的继承又是对其的发展:就前者而言,他用'自然本性'来界定宇宙整体–灵魂个体的最高善;就后者而言,他引入了政治共同体即'宇宙城邦'的要素来扩充对人而言的最高善的内涵。不过,诉诸这种'双重结构'来定义最高善,并不意味着奥勒留认为伦理学核心概念的证成必须依赖于物理学的基本假定,相反,他试图以此表明,一个完整而有效的、对于人类生活最高善的说明,应该是基于宇宙整体视野的。而一个真正完备的宇宙论框架,也自然地涵盖了人类生活的各个方面。
The new definition of the highest good in the Meditations is both an inheritance from the traditional Stoicism and Marcus Aurelius’development of that tradition.On the one hand,Aurelius defines the highest goods for both the whole cosmos and the individual souls in terms of nature;on the other hand,he introduces the element of political community,i.e.,the cosmopolis,thus expands the highest good for the human being.However,Marcus does not see the basic assumptions in physics as necessary for justifying the central concepts in ethics,even though he defines the highest good by introducing the dual structure of nature and cosmopolis.On the contrary,he attempts to show that it is impossible to effectively illustrate the highest good for human being without a perspective of the cosmos as a whole,for only a complete cosmological framework would be truly effective in every aspect of human life.
作者
陈玮
CHEN Wei(Department of Philosophy,Zhejiang University,Hangzhou)
出处
《清华西方哲学研究》
2018年第2期169-187,共19页
Tsinghua Studies in Western Philosophy
