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題 名 | 亞里斯多德友誼論評析=Aristotle's Conception of Friendship--A Critical Analysis |
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作 者 | 黃霍; | 書刊名 | 社會文化學報 |
卷 期 | 3 1996.05[民85.05] |
頁 次 | 頁141-166 |
分類號 | 195.6 |
關鍵詞 | 亞里斯多德; 友誼; 友愛; 德行; 友誼論; |
語 文 | 中文(Chinese) |
中文摘要 | 希臘文φιλτα 本指一種高尚的情愛,一般翻成「友誼」或「友愛」,亞理斯多德對於φιλτα一字的用法,除了指稱一般友情外,還包括了親情、愛情、溫情,甚至同胞情誼。它是除了「正義」之外,規範所有社會關係最重要的德行。友愛這一種德行,倘若能實現,整個社會必然充滿溫馨與和諧,或許根本用不到正義來規範。 亞理斯多德曾經區分三種基本友誼的類型:快樂之交、利益之交,以及德行之交。後者是他心目中真正友誼的典範,這種友誼有幾點特徵:雙方都必須是有德行的好人,彼此都懷抱善意,且能為對方設想;雙方都能無條件為善,都努力為增進對方的福祉而行動;雙方都具有令人愉快的性格,也都能使對方愉快;這種友誼是恆久不變的,因為善良的人個性穩定,能恆久保持他的德行,亞理斯多德還提到:「真正的友誼在於愛人而非被愛。」這句話真可說與耶穌的名言:「施比受更有福」相得益彰。 亞理斯多德又指出,友誼的起源是自愛。「自愛」並非自私,一個自私的人只愛自己,不愛別人。可是一個自愛的人不但潔身自好,勤於修德、而且行事公正、行動節制、聽從內心的聲音,遵循理性指引,能夠自我克制,並投身於各種有德的行動。自愛的極致甚至可以為朋友犧牲生命。因此唯有好人能自愛,並因自愛而進一步愛他人,能為朋友犧牲利益,甚至生命。相反的,壞人由於不自愛,喪失了愛人的能力,也無法發展出真正的友誼。 亞理斯多德進一步說明了友誼與幸福間的關係,有人主張幸福既然是自給自足的狀態,因此不需要友誼。亞理斯多德反對這種看法,他提出反駁:如果幸福的人被賜予一切的美善,卻不給他朋友,是很荒謬的。他進一步證明幸福的人也需要朋友,不過需要的是具有德行的朋友。 在結論部份,我們將指出,亞理斯多德的友誼論對我們現代人所具有的幾項意義與啟示。 |
英文摘要 | The Greek word φιλτα usually translated as "love" or "friendship" in English, has a quite different meaning form another Greek word "eros" which refers to an erotic love or passion. Friendship is, besides justice, one of the most important virtues regulating social relationships in the city state. According to Aristotle, there are three basic patterns of Friendship, they are pleasure-friendship, advantage-friendship, and virtue-friendship. The latter also called "friendship of character", is the paradigm of genuine friendship. To be good and genuine friends, people must have goodwill towards each other, wish goods and be aware of it. Therefore, we can say that perfect or genuine friendship is the friendship of good people similar in virtue, for they wish goods in the same way to each other in so far as they are good, and they are good in themselves. Aristotle points out that friendship consists more in loving than being loved, this saying shows a spirit in tune with the famous words of Jesus Christ, "Giving is more blessed than receiving." Aristotle also points out that friendship is based on self-love. It is to be noted that self-love does not mean selfishness. A selfish person loves only himself, not others. But a good man who loves himself is capable of loving others, he loves friend or others as he loves himself. Aristotle goes on to elucidate the relationship between friendship and happiness. He argues against the view that the happy man does not need friends, because it is absurd to give all the good things to a happy man, but not friends. A happy man does need friends, but what he needs are friends of virtue. In conclusion, I shall draw a brief comparison between the Confucian conception of friendship with the Aristotelian conception of friendship, and I shall point out that both share some similarities on what they see suitable for the ideal type of friendship. |
本系統中英文摘要資訊取自各篇刊載內容。