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| 應用倫理學的新視野 ——東西方在哲學與文化上的分別與共融之處=A New Vision on Applied Ethics: Difference and Integration of the Philosophies and Cultures of East and West | ||
| 作者 | 李瑞全 (著) |
|---|---|
| 出處題名 | 玄奘佛學研究=Hsuan Chuang Journal of Buddhism Studies |
| 卷期 | n.43 |
| 出版日期 | 2025.03 |
| 頁次 | 1 - 30 |
| 出版者 | 玄奘大學 |
| 出版者網址 | http://ird.hcu.edu.tw/front/bin/home.phtml |
| 出版地 | 新竹市, 臺灣 [Hsinchu shih, Taiwan] |
| 資料類型 | 期刊論文=Journal Article |
| 使用語言 | 中文=Chinese |
| 關鍵詞 | 應用倫理學=applied ethics; 思辨理性=discursive rationality; 實踐理性=practical rationality; 廣度的反省平衡=wide reflective equilibrium; 脈絡主義=contextualism |
| 摘要 | 倫理學(ethics)在西方被列為「實踐哲學」(practical philosophy)，此亦對應倫理學的主要關懷是在生活實踐上的行動和應有的研究。此在中國文化與哲學中亦如是。以道德實踐為進路，本是對倫理學的性質一恰當的定位。但西方哲學家從希臘開始，卻以倫理學為不是一門精準的學問，不能給出絕對真理，因而被視為第二等的哲學研究。西方哲學最重要的哲學研究是追求絕對真理的形上學或知識論，基本上是發揮思辨理性或純粹理性的學問。但以理性思辨的方式來研究和建立倫理學，實為不相應。其中反映在倫理學的問題，諸如知情意三分、動力只出於感性，不能正視實踐理性或道德理性在日常生活中的經驗與實相。因而有現代西方哲學各種不能脫出語言限制之外的困境。此在西方現代的應用倫理學(applied ethics)的各種道德兩難中也容易見出。 應用倫理學是西方在20世紀60年代，由於美國大學生對於當時主流的倫理學研究，即後設倫理學(meta-ethics)之只進行道德語言之分析，對日常生活中的倫理或道德課題，如當時美國大學生反越戰而反省參戰的公義性，以及開始在現代社會出現的各種新的倫理問題，如醫療資源分配、器官移植、安樂死、複製人，以及社會發展與環境的污染等之課題，毫不關懷，也少有論述，因而要求倫理學家對當前的社會各方面的道德議題，提供相應的論述與分析，要求倫理學回到日常生活的運用，因而有「應用倫理學」的產生。 本文主要考察和檢討西方倫理學在回應這些時代課題上的方式和成果。西方應用倫理學基本上是從思辨理性或純粹理性的進路，即概念分析，以至語言分析等的方法，由此而有的重要成果和難以突破的瓶頸，本文進而指出西方應用倫理學的發展實由於以思辨之認知與理解為主，而未進到倫理學本是一實踐的學問，因而未能正視實踐理性在人類日常生活中的道德經驗的實相與問題，而且必把日常生活中的知情意分為三個各自獨立的機能來處理，一則不切合在人類實踐中，這三者之為一整體，而且以思辨理性去分析實踐理性的活動，實不能相應道德實踐中所表現的理性與行動的特質。這些特質也是人類生命中所具有的真實的體驗和價值。本文進一步重檢倫理學之實踐理性的本義，申論應用倫理學如何突破現有的哲學分析的工作之不足，並以近年在台灣所發展的佛教應用倫理學和儒家生命倫理學為例，作為應用倫理學如何開展新的方向與視野以為參照之用，提出一個新的，即實踐理性的進路，重建應用倫理學以回應當前的倫理困境，而此重建也朝向統合思辨理性與實踐理性於中西哲學與文化中，為全球倫理建立一奠基的工作。 In western philosophy tradition, ethics is classified as practical philosophy which is a proper name for ethics as it is a study of the practice of morality in daily life. It is also appropriate for Chinese philosophy and culture too. However, starting from ancient Greece, ethics is regarded as a discipline that could not achieve accurate knowledge and could not reach absolute truth and thus regarded as second-rate philosophical research. The most important philosophical research is metaphysics or epistemology that aims at the establishment of absolute truth, which is basically a function of pure or discursive rationality. However, employing discursive reasoning for ethics is not a truly appropriate method. Such mistake in orientation is reflected in the tri-division of reason, will and sensibility with motivation force relegated only to sensibility or desire neglecting the fact that practical reason moral rationality is what is in charge in our daily living. This one-sided emphasis on the function of discursive reasoning leads different branches of philosophical study be restricted within the limitation of language. Such limitation is also reflected in many of the moral dilemmas in modern applied ethics. Applied ethics is a new development in the sixties of the twentieth century. It is because of university students of United States of America were deeply unsatisfied with the main current of ethical studies, that is meta-ethics, which just did analysis of moral languages without paying any attention to the daily ethiccal or moral problems, such as the anti-Vietnam war or the justice of joining a war, as well as those new ethical problems of a modern society such as healthcare justice, organ transplantation, euthanasia, cloning human being, and social development and sustainability. They request ethics return to the ordinary daily ethical issues and hence the creation of practical ethics. In this paper, I critically examine the successfulness of the ethics of the West in their response to these prevailing issues. Since western philosophy basically takes a discursive or pure reason approach in applied ethics, that is employing conceptual analysis or linguistic analysis in applied ethics, they have important results as well as bottle-necked with many important moral dilemmas. I try to show how this is due to the use of discursive cognitive understanding in the analysis and solution of our moral problems without really coming in line with the special rationality and face the real facts of the moral or practical problems of ordinary life. The division of reason, will and passion as three separate faculties is not true to the states of affairs of moral life and the use of discursive and cognitive-orientated reasoning is inappropriate to a topic of practice. I then reclaim the proper function of moral practice and introduce the development of Buddhist applied ethi |
| 目次 | 一、引言 5 二、西方倫理學之應用與取向：以生命倫理學為例 9 三、如何解決西方思辨理性中的困境 17 四、實踐理性之取向和優勝之處 21 五、實踐理性之方法與目標 25 六、理性之實踐與應用之開展 27 |
| ISSN | 18133649 (P) |
| 點閱次數 | 1 |
| 建檔日期 | 2026.01.20 |
| 更新日期 | 2026.01.20 |
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