【摘要】：孟子在中國具有“亞圣”的地位,亞里士多德則是古希臘一位百科全書式的思想家,二人均將德性歸于一種品質,在論述德性根源、內涵、修養(yǎng)、意義等方面各具特色。本文主要分四章來討論。 第一章德性根源主要論述二者德性思想的哲學根源。孟子以性善論作為德性思想的基礎,認為人先天本善,各種德性品質先天內在于主體自身之中。亞里士多德從目的論出發(fā),將人的自然稟賦作為一種與現(xiàn)實相對的潛能,德性并不是先天具有的,而是在后天的實踐中得到不斷的完善。 第二章德性內涵,主要論述德性作為一種品質的具體內容。孟子并未明確提出德性的概念,但從傳統(tǒng)德目出發(fā),論述了“仁義禮智”德性品質的內涵及特點。亞里士多德采用排除論證的方法,將德性排除屬于情感和能力的可能,明確將其定義為一種品質。 第三章德性修養(yǎng),主要論述他們的德性修養(yǎng)論。孟子雖然也看到了后天教化對德性修養(yǎng)的作用,提出了個人的內在修養(yǎng)和后天的教化習行的兩條具體路徑,但更側重于反身內求的德性修養(yǎng)方法。亞里士多德并不主張先天的道德存在,認為人之德性品質均是在后天行為習慣中生成的。 第四章德性與人生,主要論述主體個性人格和人生幸福的關系。孟子強調在實現(xiàn)主體個性人格的基礎上,在整個社會實施仁政,實現(xiàn)類生命價值的完善,達到個人與社會的和諧統(tǒng)一。亞里士多德在論述幸福完滿自足基礎上,從城邦公正的角度,論述了理想的生活狀態(tài)和政治形態(tài)。
[Abstract]:Mencius has the status of "Asahi" in China, and Aristotle is an encyclopedic thinker in ancient Greece. Both of them attribute virtue to a quality and have their own characteristics in discussing the origin, connotation, cultivation and significance of virtue. This article is mainly divided into four chapters to discuss. The first chapter mainly discusses the philosophical roots of their moral thoughts. Mencius regards the theory of sexual goodness as the basis of virtue thought, and holds that man is inherently good, and all kinds of moral qualities are inherent in the subject itself. Aristotle took the natural endowment of man as a kind of potential relative to reality from the perspective of teleology. Virtue is not innate, but constantly perfected in the practice of the day after tomorrow. The second chapter mainly discusses the connotation of virtue as a kind of quality. Mencius did not clearly put forward the concept of virtue, but from the point of view of traditional morality, he discussed the connotation and characteristics of virtue quality of "benevolence, righteousness, propriety and wisdom". Aristotle uses the method of excluding argument to exclude virtue from the possibility of emotion and ability, which is clearly defined as a quality. The third chapter mainly discusses their theory of virtue accomplishment. Although Mencius also saw the effect of acquired enlightenment on virtue cultivation, he put forward two specific paths of personal inner cultivation and acquired cultivation, but focused more on the self-cultivation method of moral character sought in the reflexive body. Aristotle does not advocate the innate moral existence. The fourth chapter discusses the relationship between personality and happiness. Mencius emphasizes the realization of the personality of the subject, the implementation of benevolence in the whole society, the perfection of the value of life, and the harmony and unity of the individual and the society. Aristotle discussed the ideal state of life and political form on the basis of happiness and self-sufficiency and from the angle of city-state justice.
【學位授予單位】：首都師范大學
【學位級別】：碩士
【學位授予年份】：2014
【分類號】：B82-091

【參考文獻】

相關期刊論文 前10條

1 戴兆國;孟子與亞里士多德德性理論之比較[J];安徽師范大學學報(人文社會科學版);2003年02期

2 薛曉萍;崔雪茹;;孔孟德性思想及其現(xiàn)代價值[J];道德與文明;2010年02期

3 李玲;;西方理性幸福觀之探討——亞里士多德的幸福觀[J];傳承;2011年14期

4 肖雁;;孟子德性論的思維理路與儒家哲學認識和把握世界的基本方式[J];管子學刊;2007年01期

5 辛麗麗;;善的形上學追問——孟子善惡觀的道德解析[J];齊魯學刊;2006年04期

6 張傳有;;亞里士多德倫理學與現(xiàn)代德性倫理學的建構[J];社會科學;2009年07期

7 馬迅;楊宏聲;;亞里士多德“德性倫理學”的理解問題——基于孟子哲學立場的一種比較視野及其現(xiàn)代啟示[J];上海行政學院學報;2006年06期

8 薛秀娟;;幸福與快樂——關于亞里士多德德性幸福論的詮釋及其啟示[J];山西農業(yè)大學學報(社會科學版);2006年04期

9 霍瑞娟;;亞里士多德德性友愛思想及其評述[J];商業(yè)文化(下半月);2011年12期

10 晁樂紅;;仁與公正——先秦儒家與亞里士多德德性總匯的比較[J];臺州學院學報;2009年01期

，

本文編號：2137964