亚当·斯密是一位特别注重修辞的学者,要想准确把握其道德理论核心,需要认真分析其代表作《道德情操论》的文本。The Theory of Moral Sentiments(TMS)标题中的moral sentiments是指人类在道德判断上的一种基本能力,是包含同情、良...亚当·斯密是一位特别注重修辞的学者,要想准确把握其道德理论核心,需要认真分析其代表作《道德情操论》的文本。The Theory of Moral Sentiments(TMS)标题中的moral sentiments是指人类在道德判断上的一种基本能力,是包含同情、良知、审美以及道德推理等多方面内容的,其根源在于人类以自己同情共感的能力经验到各种道德实践,又通过归纳、反思和推理来将其一般化,最后上升为指导道德抉择和道德行为的原理。斯密道德论的核心绝非"道德情操"本身,而是各种道德情感得以形成的同情共感机制。现在被广泛接受的中文翻译书名《道德情操论》容易误导读者,而翻译成《道德情感论》更符合斯密道德理论的核心内涵。展开更多
亚当·斯密的The Theory of Moral Sentiments一书为道德哲学领域中的经典之作。1997年,该书首个中译本问世,定名《道德情操论》。此后,该书经历多次复译,书名大多采用《道德情操论》这一译法。对此译法,来自不同学术背景的学者均...亚当·斯密的The Theory of Moral Sentiments一书为道德哲学领域中的经典之作。1997年,该书首个中译本问世,定名《道德情操论》。此后,该书经历多次复译,书名大多采用《道德情操论》这一译法。对此译法,来自不同学术背景的学者均颇有微词,建议改为《道德情感论》或《道德感情论》,体现了译者和学者们对相关词汇和著作内容的不同理解。考虑到该书的学术地位及著作标题翻译的重要性,本文从词汇含义、著作内容及标题翻译质量标准等方面对现有译法进行了分析,并在此基础上提出了新译法,以期增进我们对该书内容及学术著作标题翻译的理解。展开更多
Recently, economists have rediscovered the fact of the cultural embeddedness of institutions. This raises the question whether there are transcultural universals of institutions and institutional design. The paper pro...Recently, economists have rediscovered the fact of the cultural embeddedness of institutions. This raises the question whether there are transcultural universals of institutions and institutional design. The paper proposes that such universals cannot possibly be empirical givens, but have to be continuously created through transcultural discourse. I take a first step by putting family resemblances in the moral and social philosophy of Adam Smith and the Confucians into the context of the evolution of Western culture and economics. The tour d＇horizon starts with the thesis that the biased perception of Smith（ neglecting the moral philosopher） in economics mirrors its cultural embeddedness into what sociologist Norbert Elias has called the ＂homo clausus＂ construct in Western societies. I continue with a survey of most recent research in behavioural, institutional, and evolutionary economics which clearly prove the fallacies of the ＂homo clausus＂ assumptions of individual autonomy. This explains the recent revival of interest in the ＂Theory of Moral Sentiments＂ on part of economists. Indeed, many Smithian insights can be supported by the recent advances in economic research. One fascinating implication is that opening up a transcultural discourse between Western and Eastern moral philosophy might show the way towards a transcultural foundation of institutions. A number of ＂family resemblances＂ between Smith and Confucius are presented. I conclude by highlighting some contentious issues between China and the West in the global economy, where the transition to a moral economy with Smithian and Confucian foundations might help to find workable solutions.展开更多
在《道德情操论》(The Theory of Moral Sentiments)第一篇"论合宜感"和"论各种情感的合宜程度"中,亚当·斯密论述了"同情(sympathy)"原理及其在各种场合中的运用;在第三章"论处境顺逆对人类评...在《道德情操论》(The Theory of Moral Sentiments)第一篇"论合宜感"和"论各种情感的合宜程度"中,亚当·斯密论述了"同情(sympathy)"原理及其在各种场合中的运用;在第三章"论处境顺逆对人类评价行为合宜与否的影响"中,亚当·斯密论述了人们"同情"快乐的天性、雄心抱负和地位差别的起源、崇拜富人和大人物藐视穷人和小人物这种倾向对道德败坏的消极作用。本文拟从亚当·斯密的"同情"原理出发,围绕"道德何以败坏"问题,依次对第三章的内容作一个解读。具体分为:亚当·斯密的"同情"原理及在两种处境中的应用;雄心抱负的起源和等级差别的原因;崇拜富人和大人物藐视穷人和小人物对道德败坏的消极作用;总结和评价。旨在通过文本解读,对第三章的内容做一个系统展示,说明亚当·斯密认为的"同情"与道德败坏的关系,揭示其新增部分的用意,并略陈几点对当代社会的启示。展开更多
文摘亚当·斯密是一位特别注重修辞的学者,要想准确把握其道德理论核心,需要认真分析其代表作《道德情操论》的文本。The Theory of Moral Sentiments(TMS)标题中的moral sentiments是指人类在道德判断上的一种基本能力,是包含同情、良知、审美以及道德推理等多方面内容的,其根源在于人类以自己同情共感的能力经验到各种道德实践,又通过归纳、反思和推理来将其一般化,最后上升为指导道德抉择和道德行为的原理。斯密道德论的核心绝非"道德情操"本身,而是各种道德情感得以形成的同情共感机制。现在被广泛接受的中文翻译书名《道德情操论》容易误导读者,而翻译成《道德情感论》更符合斯密道德理论的核心内涵。
文摘亚当·斯密的The Theory of Moral Sentiments一书为道德哲学领域中的经典之作。1997年,该书首个中译本问世,定名《道德情操论》。此后,该书经历多次复译,书名大多采用《道德情操论》这一译法。对此译法,来自不同学术背景的学者均颇有微词,建议改为《道德情感论》或《道德感情论》,体现了译者和学者们对相关词汇和著作内容的不同理解。考虑到该书的学术地位及著作标题翻译的重要性,本文从词汇含义、著作内容及标题翻译质量标准等方面对现有译法进行了分析,并在此基础上提出了新译法,以期增进我们对该书内容及学术著作标题翻译的理解。
文摘Recently, economists have rediscovered the fact of the cultural embeddedness of institutions. This raises the question whether there are transcultural universals of institutions and institutional design. The paper proposes that such universals cannot possibly be empirical givens, but have to be continuously created through transcultural discourse. I take a first step by putting family resemblances in the moral and social philosophy of Adam Smith and the Confucians into the context of the evolution of Western culture and economics. The tour d＇horizon starts with the thesis that the biased perception of Smith（ neglecting the moral philosopher） in economics mirrors its cultural embeddedness into what sociologist Norbert Elias has called the ＂homo clausus＂ construct in Western societies. I continue with a survey of most recent research in behavioural, institutional, and evolutionary economics which clearly prove the fallacies of the ＂homo clausus＂ assumptions of individual autonomy. This explains the recent revival of interest in the ＂Theory of Moral Sentiments＂ on part of economists. Indeed, many Smithian insights can be supported by the recent advances in economic research. One fascinating implication is that opening up a transcultural discourse between Western and Eastern moral philosophy might show the way towards a transcultural foundation of institutions. A number of ＂family resemblances＂ between Smith and Confucius are presented. I conclude by highlighting some contentious issues between China and the West in the global economy, where the transition to a moral economy with Smithian and Confucian foundations might help to find workable solutions.
文摘在《道德情操论》(The Theory of Moral Sentiments)第一篇"论合宜感"和"论各种情感的合宜程度"中,亚当·斯密论述了"同情(sympathy)"原理及其在各种场合中的运用;在第三章"论处境顺逆对人类评价行为合宜与否的影响"中,亚当·斯密论述了人们"同情"快乐的天性、雄心抱负和地位差别的起源、崇拜富人和大人物藐视穷人和小人物这种倾向对道德败坏的消极作用。本文拟从亚当·斯密的"同情"原理出发,围绕"道德何以败坏"问题,依次对第三章的内容作一个解读。具体分为:亚当·斯密的"同情"原理及在两种处境中的应用;雄心抱负的起源和等级差别的原因;崇拜富人和大人物藐视穷人和小人物对道德败坏的消极作用;总结和评价。旨在通过文本解读,对第三章的内容做一个系统展示,说明亚当·斯密认为的"同情"与道德败坏的关系,揭示其新增部分的用意,并略陈几点对当代社会的启示。
