hi q: 謝謝你的回覆 先說一下 我的結論跟你是一樣滴 我也不太認為情境主義會對德性倫理學造成很大滴威脅 我在這裡扮演滴 是"魔鬼代言人"滴角色 呵呵 畢竟 是有一些人覺得德性倫理學受到了威脅 我只是幫這些人講一下他們為啥覺得受到了威脅 並不是完全贊同他們的主張. ※ 引述《qtaro (請愛用直行書寫機)》之銘言： : realove: 在你繼續之前，我得先插個嘴說， : 我不覺得問題在於「品性」跟「情境」的衝突 : 也不在於「受試者是否多數都是有品性的」這一問題 : (而你的論證也是有問題的。) : 根本的問題在於：what is the status of "nature"? nature是否等同於character traits? 據我所知 德性倫理學會比較強調良好人格 特質的培養 而所謂的人格特質 一般理解為 跨時間穩定的一種行為傾向(disposition) (當然這裡討論有很多 不過大概是降子) : a. if nature is understood in the "modern natural science" kind of way, : then nature has a lower status, it's "meaningless," "full of chance" : and so on. this further implies that if there still exists anything : that could be called "morality," it must be conceived as "autonomous," : i.e. in contradistinction and even in opposition to nature. 嗯 你這裡佛落依德的色采很濃厚優 呵.. 個人慾望與道德間的拉扯的底層有ego與superego在作用? : since the problem can only be solved in this way, then it becomes quite : evident that the modern experiments you mentioned in your first post : are just the "physiological" counterparts of Freud's : vaguely-optimistic but in fact totally pessimistic psychoanalysis. 為啥說 那些心理學實驗是佛落依德心理分析的生理學上的對應? Perhaps I am wrong but I would have thought that physiology has sth. to do with dissection and anatomy that sort of stuff. : the only morality I perceive that would be convincing enough out : of this way of thinking would be Christian morality (and not any sort of : virtue ethics) - humble and awe, love and repentance kind of things - : since you're never sure of things, I see that this would be the only : reasonable consequence. 這段我有點看不懂 基督宗教的道德是唯一跳脫"這種思維"的方式 這種思維指的是 哪種思維呢? 另外 為何說"since you're never sure of things,blahblahblah..."? : b. if nature is understood in whatever way "teleological" (I mean, of : course the Greek way), then nature has a higher dignity, and all the : other beings must be judged by the end of nature, or, to be precise, : by the respective ends of the nature of naturally classified beings. : then, morality is conceived under this framework as "convention" or : "unnatural" but at the same time compatible with nature. this compatibility : indicates that the natural end of "morality" is judged under the light : of the end of human nature (or, if you like, the end of the nature of : human beings operating behind conventions). 聽起來有點natural law ethics的味道 康德也似乎有受aristotle目的論的影響 (我記得在道德形上學基礎有稍微提到 細節是怎樣 我有點忘記了 correct me if i am wrong 好像是說理性的目的不是在促進happiness, 因為理性不是促進happiness的最好 工具 理性的目的在於促進善意志的實現..that kind of thing.. : how the modern experimental methods and conclusions could be incorporated : into this understanding would be a most interesting problem to tackle with. : up to now I haven't seen any promising possibilities, not even a dim light : of it. 嗯 如果以目的論來瞭解"nature"的話 的確當代的實驗方法或結論可能作用不大 但是科學理論(如演化論)或許可以幫助我們瞭解nature... anyway...可能沒真正回答到你的問題..呵 只是一些個人意見 btw,恭喜畢業啦!^^ --

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