倫理學(xué)

前言

　　中國(guó)是倫理思想的富國(guó)，先賢對(duì)道德人生的探討源遠(yuǎn)流長(zhǎng)，其理論和信念也曾頗為有效地維系了一個(gè)人口眾多的政治社會(huì)共同體的延續(xù)和發(fā)展?，F(xiàn)代意義上的倫理學(xué)學(xué)科史則只有一百余年的歷史，這個(gè)時(shí)間雖然比起前面幾千年的中國(guó)倫理思想的歷史要短得多，其影響卻幾乎籠罩了今天我們的倫理學(xué)探討：我們今天所使用的倫理學(xué)主要概念、術(shù)語(yǔ)以及習(xí)慣性的思維，大都是從西方來(lái)的?！　〗幍臇|西容易擋住遠(yuǎn)處的東西，即使這近處的東西較小。如果我們不意識(shí)到這一點(diǎn)，它就會(huì)像一副眼罩一樣，遮蔽許多有意義的東西。但如果我們有反省精神，則我們還是可以使之變

內(nèi)容概要

學(xué)習(xí)西方人文科學(xué)的理想方法是從一開始就面對(duì)經(jīng)典原文，這樣可以盡量避免諸多轉(zhuǎn)述，減少訛傳。北大西學(xué)影印叢書首先推出的哲學(xué)系列涵蓋了一般意義上的哲學(xué)的主要分支，均經(jīng)相關(guān)領(lǐng)域的著名學(xué)者多層甄選，以求能系統(tǒng)全面地滿足相關(guān)專業(yè)學(xué)生學(xué)習(xí)西方哲學(xué)。這套叢書均由世界著名高等教育出版機(jī)構(gòu)湯姆生公司出口，并充分體現(xiàn)其一貫的簡(jiǎn)易精嚴(yán)的風(fēng)格，是優(yōu)秀的入門教材。

書籍目錄

PART ONE ETHICAL THEORY1.Ethics and Ethical  ReasoningWhy Study Ethics?What Is Ethics?Ethical and ReligionEthics and  ArgumentsEthical ThioryTypes of Ethical TheoryCan Ethics Be Taught?READUBGSPlato EuthyphroPhato MenoReview ExercisesSelected Biliography2.Ethical RelativismWhat Is Ethical Relativism?Two Forms of Ethical RelativismReasons Supporting Ethical RelativismAre These Reasons ConincingFurther ConsiderationsMoral RealismMorol PluralismREADINGMary MidgleyReview ExercisesSelected Bibliography……3.Egoism4.Utilitarianism5.Kant'Moral Theory……

章節(jié)摘錄

　　Evaluating Natural Law Theory　　Natural law theory has many appealing characteristics, including its belief in the objectivity of moral values and the notion of the good as human flourishing. Various criticisms of the theory have also been advanced, including the following two.　　First, according to natural law theory, we are to determine what we ought to do from deciphering the moral law as it is written into nature——specifically, human nature. One problem that natural law theory must address concerns our ability to read nature. The moral law is supposedly knowable by natural human reason, but various thinkers throughout the history of philosophy have read nature differently. Even Aristotle, for example, thought that slavery could be justified in that it was in accord with nature.17 Today, people argue against slavery on just such natural law grounds.18 Philosopher Thomas Hobbes defended the absolutist rule of despots and John Locke criticized it, both doing so on natural law grounds. Moreover, traditional natural law theory has picked out highly positive traits: the desire to know the truth, to choose the good, and to develop as healthy mature beings. Not all views of the essential characteristics of human nature have been so positive, however. Some philosophers have depicted human nature as deceitful, evil, and uncontrolled. This is why Hobbes argued that we need a strong government. Without it, he wrote, life in a state of nature would be "nasty, brutish, and short."19　　Moreover, if nature is taken in the broader sense, meaning all of nature, and if a natural law as a moral law were based on this, then this general approach might even cover such theories as Social Darwinism. This view holds that because the most fit organisms in nature are the ones that survive, so also the most fit should endure in human society and the weaker ought to perish. When combined with a belief in capitalism, this led to notions such as that it was only right and according to nature that wealthy industrialists at the end of the nineteenth century were rich and powerful. It also implied that the poor were so by the designs of nature and we ought not interfere with this situation.　　A second question raised for natural law theory is the following. Can the way things are by nature provide the basis for knowing how they ought to be？ On the face of it, this may not seem right. Just because something exists in a certain way does not necessarily mean that it is good. Floods, famine, and disease all exist, but that does not make them good. According to David Hume, as noted in our discussion of Mill's proof of the Principle of Utility in Chapter 4, you cannot derive an "ought" from an "is."2~~ Evaluations cannot simply be derived from factual matters. Other moral philosophers have agreed. When we know something to be a fact that things exist in a certain way, it still remains an open question whether it is good. However, the natural law assumes that nature is teleological, that it has a certain directedness. In Aristotle's terms, it moves toward its natural goal, its final purpose. Yet from the time of the scientific revolution of the seventeenth century, such final purposes have become suspect. One could not always observe nature's directedness, and it came to be associated with the notion of nonobservable spirits directing things from within. If natural law theory does depend on there being purposes in nature, it must be able to explain how this can be so.　　……

編輯推薦

　　《倫理學(xué)：原理及當(dāng)代論爭(zhēng)》涉及的具體爭(zhēng)論有：倫理相對(duì)主義、個(gè)人主義、功利、義務(wù)、美德、性別、安樂(lè)死、墮胎、性道德、平等與歧視、分配與公正、懲罰與刑罰、環(huán)境與動(dòng)物權(quán)利、暴力與戰(zhàn)爭(zhēng)、科技和職業(yè)倫理，等等?！　　秱惱韺W(xué)：原理及當(dāng)代論爭(zhēng)》是一本廣為稱引的優(yōu)秀倫理學(xué)參考書。

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