试析亚里士多德的德性幸福论

古往今来许多哲人岛学说都涉及过幸福问题,但其中最具有智慧和影响力的要数古希腊思想家亚里士多德的幸福论。亚里士多德认为至善是幸福,幸福是灵魂合与德性的实现活动,只有具备一定德性的人才能够获得幸福。     

论康德纯粹实践理性的实现——兼论康德与亚里士多德至善概念的主要异同

康德的纯粹理性在理论上的解决必须回到实践中,这就是康德纯粹实践理性的根本任务之一。纯粹实践理性本身的实现才是纯粹理性在实践上的完成。康德对纯粹实践理性的实现指出具体的道路或步骤,即实践理性的对象以及其对象得以实现的保证。这在康德哲学中分别是至善问题和三大悬设(公设)的问题。比较了康德与亚里士多德至善概念的主要异同,最后给出解决康德伦理学的解释学路线,即康德和亚里士多德伦理学结合的可能性。     

亚里士多德《政治学》的法律思想解读

亚里士多德的《政治学》蕴含着卓越的古代法律思想;道德为先、财产私有;法治优于人治;慎重变法;法律拯救自由;重视法制教育,等等。     

和谐社会视阈下的亚里士多德分配公正观

要构建和谐社会,必须把分配正义放在重要的位置。在希腊后期,人们则倾向于把正义等同于公正。在亚里士多德（以下简称亚氏）看来,只有在分配上真正做到比例平等,城邦才能幸福稳定长久。尽管在具体操作层面亚氏的分配公正存在些许问题,但是直到今天它仍闪耀着思想的光辉。     

On Corporate Virtue

This paper considers the question of virtues appropriate to a corporate actor’s moral character. A model of corporate appetites is developed by analogy with animal appetites; and the pursuit of initially virtuous corporate tendencies to an extreme degree is shown to be morally perilous. The author thus refutes a previous argument which suggested that (1) corporate virtues, unlike human virtues, need not be located on an Aristotelian mean between opposite undesirable extremes because (2) corporations do not have appetites; and (3) corporate virtues must serve the end of sustainable profit. If these disanalogies between corporate and human virtue no longer hold, then the stage is set for us to formulate a more adequate model of good corporate character that would encompass other-regarding virtues.     

Introduction to the Special Issue on the Impact of Network Ethics on Business Practices

Modern public relations practices have been dominated by appeals to impulses, desires, and images that affect publics defined predominantly in demographic terms. This paper argues that abandoning basic rhetorical assumptions about the ability of ordinary people to engage in practical reason has serious ethical implications for the marketplace as well as for society in general. The study applies recent rhetorical scholarship on issues of public discourse and rhetorical culture to public relations practices, considering how rhetoric can contribute to more effective and ethical public discourse in our dominant modes of marketplace communication.     

论亚里士多德的模仿说

在古希腊文论中,亚里士多德的模仿说涉及艺术的起源、艺术的构成以及艺术与现实的关系等问题,在西方文论史上具有举足轻重的地位。亚里士多德的模仿说对现代文艺理论影响颇深,无论是模仿、词本身的意思、在文论中的意思,还是模仿的源流、模仿的种差和模仿的缺陷等都是学者们研究的重点。     

Corporate Power and the Development of New Competition Policies in Canada

The aim of this paper is to associate elements of Aristotle's view of a "good society" with the development ethics standpoint of a "good society." For Aristotle, the vehicle to "eudaimonia" and to a "good society" is "politics." We argue that development ethics provides an ethical response to the question "what is good society" based on Aristotle's key concept of "eudaimonia." The Aristotelian vision for a "good life" can be perceived as a precursor and a contributor to development ethics perspective for a "good society."     

方案与方法:柏拉图和亚里士多德国家理论的比较

柏拉图和亚里士多德分享了一个共同的时代背景,面对共同的社会动荡问题,他们提出了不同的国家理论以实现社会稳定。尽管解决问题的方案不同,他们在解决问题的思考方法上却是一致的,那就是他们的焦点始终在伦理学,始终希望从社会伦理学的道德路径来解决政治动乱问题。