《孟子》与《尼各马可伦理学》中“善”的对比分析

A Comparison of Shan in Mencius and Nicomachean Ethics

"善"作为"恶"的对立面,自古以来都是伦理学界所讨论的核心问题。无论是在中国的伦理学典籍中,还是在西方的伦理学著作中,都有大量的关于"善"的伦理观的深刻论证和阐述。在《孟子》中,孟子提出了"性善论"的思想,并且构建了以"性善论"为基础的思想体系,包含了"仁政思想"和"人格修养论"两大主要内容。在西方的《尼各马可伦理学》著作中,亚里士多德更是对"善"进行了详细而又严密的论述。在亚里士多德看来,人的每种技艺与研究,实践与选择,都以某种善为目的。幸福乃最高的善,这种最高的善由最高的学科政治学来把握。对比《孟子》和《尼各马可伦理学》中"善"的本体概念以及两者在"善"的基础上建构的伦理体系都有深刻的意义,能够反映出中西方伦理思想的研究路径的差异。

As the opposite of ＂E＂（evilness）, ＂Shan＂（goodness） has been the core issue in the field of ethics since ancient times. There are a lot of profound argumentation and elaboration about the ethics of ＂Shan＂ in both Chinese and western ethics books. In Mencius, Mencius put forward the thought of ＂men are born to be goo＂,based on which was constructed the ideological system of Mencius, including the thoughts of a ＂benevolent governance＂ and ＂personality cultivation＂. In the western works of Nicomachean Ethics, Aristotle made a detailed and rigorous discussion on ＂Shan＂. According to Aristotle, every art and study, practice and choice of man have some kind of good purposes. Happiness is the highest goodness, which is governed by the highest discipline of political science. The comparison between the ontological concept of ＂Shan＂ in Mencius and that in ＂Nicomachean Ethics＂, as well as the ethical system constructed on the basis of ＂Shan＂ has profound significance, which can reflect the differences in the research paths between Chinese and Western ethical thoughts.