亚里士多德关于“幸福”原理的“实践”论证

亚里士多德在《尼各马可伦理学》中对伦理学的“幸福”原理做了两个论证——“实践”论证与“人的活动”论证。尝试概括他的“实践”论证。论证包含如下三个核心之点:构成一个人“灵魂‘实现’”基础的是他作为一个实践者出于选择地追求某种善的、包含着他/她的灵魂能力的一个“实现”的活动;实践者的这样的实践最终指向以他整个一生来看是那个最终的东西的一个“蕴含的善”,由这样的实践造成的灵魂的“实现”也最终指向那个善所包含的灵魂的最充分的“实现”,那个善或所包含的那个最充分的“实现”就是幸福;它对于一个“认真的人”,也对于一个认真的实践者,是善,并且也对于他显得善。亚里士多德在这个论证上加了一个重要限定:这个实践者必定是先获得“良好教养”的。

亚里士多德对“幸福”原理的“人的活动”论证

“人的活动”论证是亚里士多德基于对于灵魂“有逻各斯部分”的整体观点的。它与“实践”论证一道构成亚里士多德对“幸福是灵魂有逻各斯部分依照德性的实现”核心阐释的论证。“人的活动”论证整体地通过灵魂的思想能力和实践性的感觉-行动能力从“能(潜在)”到“实现”的生成运动来说明这一核心阐释。通过把这种“实现”阐述为“灵魂的实践的生命”,通过把这种“实践的生命”与一个“认真的人”的生命,把这个生命与他的“做得好”的德性联系起来,亚里士多德合理地阐明了整体地理解为“人的活动”的“灵魂的实践的生命”的那个善就是幸福,它的“实是”或“是其所是”就是灵魂的能力以一个“认真的人”的那种“做得好”的方式——即德性的方式——的“实现”。

Informal Logic： Between Logic and Epistemology

Nowadays researchers working in various fields study the issues of argument. They represent different approaches which distinguish with theoretical and practical comprehension of argument problems. Informal study of argument is one of the approaches. The key reason of its appearance was the criticism of formal logic in the late 20th century. Researchers consider the argument from the different point of view. Formal dialectics and pragma-dialectics were based on dialectics. Contemporary rhetorical theories of argument were created on the rhetorical grounds; theory of speech acts on the basis of practical philosophy etc.. This paper is devoted to some theoretical problems of informal logic which was formed on the logic background in the late 70＇s. In spite of numerous papers, books, and text-books on informal logic published over the last thirty years, logicians has not achieved consensus so far on many issues. Among the numerous problems are： what is the subject matter of informal logic？ Does informal logic belong to the realm of logic？ Is it applied epistemology？ What is a real argument？ And what are the criteria for evaluating of such arguments？

The Historical Forms of Materialism and the Philosophical Domain of Historical Materialism

Natural materialism, humanistic materialism and historical materialism are the three historical forms of materialism. The ＂material＂ in historical materialism is a social thing which is ＂perceptible and imperceptible by the senses＂ and connotes social relations; and the ＂history＂ in historical materialism is the realm in which contradictions between man and nature and between man and society are able to unfold, so historical materialism is ＂actually a critical view of the world＂ that inherently contains dialectics in a ＂rational form.＂ The formulation of historical materialism opened a new path for the development of materialism and even philosophy as a whole. In the course of its critique of capitalist society, which unfolds with capital as a core category, historical materialism sublates abstract existence and discovers real social existence, thus putting an end to metaphysics, which is grounded in abstract ontology.