【摘要】：與西方"祛家化"的倫理形成鮮明對(duì)比,一種對(duì)"家"的高度肯定的"家本倫理"已成為中國(guó)倫理之為中國(guó)倫理的應(yīng)有之義。這種"家本倫理"之于"家"的高度肯定,表現(xiàn)在它把倫理不是視為知識(shí)建構(gòu),而是視為生命的自然而然的體現(xiàn),從而使自身趣向倫理的體現(xiàn)論;它使倫理不是基于意識(shí)自我,而是基于"身體間性",從而使自身從屬于"生命的對(duì)話"的倫理;就其方法論而言,中國(guó)倫理與其說是邏輯學(xué)的,不如說是類推性的,從而使自身以"家族類似"為倫理的不二法門。這種類推性法則的推出,不僅意味著中國(guó)倫理與作為知識(shí)變種的西方倫理分道揚(yáng)鑣,還使中國(guó)倫理與文學(xué)藝術(shù)會(huì)流,被納入美學(xué)的軌道,并使中國(guó)倫理以善與美的合一,最終代表了既不同于普遍主義的德性倫理,又有別于相對(duì)主義的"角色倫理"的一種人類"第三條道路"的倫理的確立。
[Abstract]:In contrast to the western ethics of "removing home", a kind of "family based ethics", which is highly positive for "home", has become the proper meaning of Chinese ethics. The high affirmation of this kind of "home-based ethics" to "family" is manifested in that it regards ethics not as knowledge construction, but as a natural embodiment of life, thus making itself interested in ethical embodiment theory; it makes ethics not based on conscious self. It is based on the ethics of "interbody nature", which subordinates itself to the "dialogue of life"; in terms of its methodology, Chinese ethics is not so much logical as analogizing, In order to make their own "family similar" as the ethics of the two ways. The introduction of this analogy law not only means that Chinese ethics and western ethics as a variant of knowledge diverge, but also makes Chinese ethics and literature and art flow into the orbit of aesthetics, and makes Chinese ethics in the unity of goodness and beauty. Finally, it represents the establishment of the third way of human ethics, which is not only different from the moral ethics of universalism, but also different from the "role ethics" of relativism.
【作者單位】： 西安交通大學(xué)人文學(xué)院;
【基金】：國(guó)家社會(huì)科學(xué)基金一般項(xiàng)目《現(xiàn)象學(xué)中的“身體”運(yùn)動(dòng)及其效應(yīng)研究》(14BZX070)
【分類號(hào)】：B82
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本文編號(hào)：2224172