| 摘要: | 亞里士多德認為幸福是政治所追求的最高目的，而幸福則是與德行不可分的行為。幸福須具備著恆持和自足的特性，依照此等特性為依歸，他開始了幸福之倫理學的探究。另外亞里士多德認為幸福須具備著恆持和自足的特性，依照此等特性為依歸，他開始了幸福之倫理學的探究。一切機能都有其最卓越的表現，此即是其美德，即善(good)的表現。人類最獨特的是理性表現，而人類亦必組成一政治群體。因此，善可分為人倫與理智兩方面。一個人發揮人之而為人特有的理性功能時，也等於是發揮了其善的功能。當我們追求某一善時，如果它不是自足的，目的其實是為了另一個善，如此追求下去，總會有一個最終的善，而幸福就是最終的善，因為當人感到幸福時，就不會想要追求下一個善。亞氏認為｢幸福(eudaimonia)是靈魂符同於完美德行之活動｣，幸福的最終是由人的理性所構成，理性分成兩種能力，其一是道德德行，其二是理智德行。道德德行掌控著人類非理性的情慾部分。人的非理性分成兩個部分，其一是和植物與動物共有的發育能力，其二是與動物共有的情慾或慾望能力，而道德德行主要是在掌控與調控這方面的能力，調控得當的話，此人則是善人。道德德行的內容原則上不外乎中庸之道，過與不及都不好，此為一種處世原則，也就是與人相處的原則，其間包含著勇敢、節制、大方、慷慨、大志、誠實、知恥、正義和公道等。理智德行大致上可歸為二大類，其一是有關永恆不變真理的理智德性，也就是哲學智慧，包括科學與直覺理性（intuitive reason）。其二是關於在生活上具有各種變動與差異的明智處理的理智德行，也就是實踐智慧，實踐智慧的能力是透過種種能力組成，分別是卓越的明辨、良好的穎悟力和同情共感的果斷力。以上探討的是道德的善這方面的幸福，另外還有非道德的善，如友誼、財富和家庭等，也是構成幸福的成素，因此，亞里士多德的幸福實不是人之道德實踐即可以無條件地達到，當需其他外在條件的配合，所以幸福乃是一種｢天福｣(blessed)生活。Aristotle regards eudaimonia, is the highest end of politics and cannot be separated from virtue (arete). Eudaimonia must be permanent and self-sufficient, and on the basis of these characteristics Aristotle begins his inquiry into the ethics of eudaimonia. Every function [ergon] has its defining expression, and that is its virtue or good. The most distinct function of human being is reason, and this reason is expressed in the form of a political community. Therefore, the good can be divided into two parts— social or moral goods and intellectual goods. When a person puts her reason into play it means she puts into play her goodness. If the good we pursuit is not self-sufficent, it is done for another further good and there must be a final good. This final good is eudiamonia (happiness) since when a person achieves happiness she will not seek a further good. Aristotle regards eudiamonia as an activity of soul in accordance with perfect virtue, it is formed via human reason, and reason is divided into two kinds of abilities: moral virtue and rational virtue. Moral virtue controls the unreasonable aspects of human desire. Man’s unreasonable qualities are divided into two aspects: the capacity for vegetative and motional development. These expressed as the capacity for desire and appetite. Moral virtue is concerned with controlling these capacities, and the successful controlling of them makes one a good man. Moral virtue is nothing more than the doctrine of means, and going beyond or falling short of the means is bad. This is the principle of social conduct, and it includes courage, abstinence, generosity, ambition, humility, righteousness, and fairness. Intellectual virtue can, in general, be grouped into two categories: the first is the eternal and unchanging truth of reason, which is philosophical wisdom (nous) and includes scientific and intuitive reason. The second is the intellectual virtue connected to everyday life and handling affairs, or practical wisdom. Practical wisdom (phronesis) if formed from different kinds of abilities such as discernment, prudence, and sympathy, and decisiveness. Besides the moral aspect of eudiamonia there is also non-moral goodness such as friendship, wealth, and family which constitute another aspect of eudiamonai. Therefore, Aristotle’s eudiamonia can be achieved simply through moral practice, but requires interactions with other, as well as the satisfaction of certain external conditions. Hence, eudiamonia is a kind of blessed life. |
