摘要
斯多亚派对柏拉图和亚里士多德技艺观念的重要改造在于在实践领域中时常将技艺与知识、德性相等同,从而增强了技艺概念的知识性、伦理性,并较好地解决了技艺之可得与善用的统一问题。对于斯多亚派来说,技艺之为技艺,始于生活所需,源于生活经验,成于生活中训练,服务于生活总体。人作为一种技艺动物,可以在以生活为质料的持续训练中习得作为技艺之技艺的德性,并同时将其他技艺提升为一种"类似德性"的技艺,从而实现其技艺人生。
The important Stoic effort of transforming Plato's and Aristotle's concept of "techne" is that it defines both epistam~ and arete as a kind of techne. By this techne becomes more intellectual and ethical, and in a sense the unity of the accessibility of techne and its application is realized as well. For the Stoics, a techne arises out of the necessities of life, comes from the experience, develops through the training, and serves the whole of life. Thus as an animal of techng, the man can obtain the techne of technai arete in the life as the material of training while making the other technai "like virtues", and finally lead an artful life.
出处
《自然辩证法研究》
CSSCI
北大核心
2014年第5期73-78,共6页
Studies in Dialectics of Nature
基金
国家社科基金重大项目"希腊罗马伦理学综合研究"(13&ZD065)子课题之四--"早期罗马伦理学研究"的成果之一
关键词
技艺
知识
德性
生活技艺
techne
episteme
virtue
art of living