情緒、道德與道德教育—亞理斯多德《尼各馬科倫理學》的哲學檢視

Emotion, morality, and moral education:A philosophical examination on Aristotle’s 〈Nicomachean Ethics〉

陳伊琳(Chen Yi-lin)

指導教授 ： 林建福

國立臺灣師範大學/教育學院/教育學系/碩士(2003年)

摘要

本論文旨在探討情緒與道德之間的關係，並對當前道德教育的偏失發展—「缺情現象」提出修正。為此，研究者選擇對該一議題有許多獨到見解的亞理斯多德《尼各馬科倫理學》進行哲學檢視。
本論文採用概念分析、及詮釋學研究法。研究的步驟首先是從哲學的角度來釐清情緒概念，以及與之密切相關的概念進行區辨。第二，對德行倫理學、亞理斯多德的倫理學做一簡要說明，以瞭解德行倫理學在道德議題上的思維特點。第三，針對亞理斯多德的情緒觀、情緒與道德之間的關係做一探討。最後，根據上述研究結果，研究者衍生出對當前道德教育的意義。
本論文的研究結果如下：
壹、情緒概念相當複雜，而其中至少包含認知性及評價性這兩項重要特質；換言之，情緒是主體對外在情境所進行的評價性認知。如此一來，這表示情緒可以提供關於道德情境的重要訊息，引導道德行動者留心微妙的、或顯著的道德特徵。總之，情緒扮演著提供道德知識的重要角色。
貳、除了道德認知及道德行動之外，適當的情緒感受及表達也是道德教育中不可或缺的環節。因此，道德教育應該重視情緒教養的面向。
參、亞理斯多德認為情緒本身並無好壞之別，關鍵在於以適當的方式來感受及表現情緒；對此，亞理斯多德提出「中庸之道」作為指引。
肆、羞恥這項情緒有助於警惕道德行動者免於再做出錯誤的道德行為，而適當的友誼關係也有助於增進自我理解，並且刺激雙方一同發展道德德行。
伍、道德教育的進行應該按照序階性的發展，亞理斯多德提出「習慣先於理性」的主張。然而，第一階段的習慣化（習慣養成）並非制約活動，相反的，它是一種批判性的實踐，實蘊含著理性反省。
陸、家庭中情感的自然依附對於孩童的德育發展扮演十分關鍵的角色，因此，亞理斯多德特別重視以家庭作為道德教育發展的始點，再輔以學校教育及整體社會的教育功能。

關鍵字

情緒 ； 道德教育 ； 德行倫理學 ； 亞理斯多德 ； 尼各馬科倫理學 ； 中庸之道

並列摘要

The purpose of this thesis aims at exploring the relation between emotions and morality, and providing revision for the deviation of modern moral education—the lack of emotions. For this sake, the researcher chooses to make a philosophical examination on Aristotle’s Nicomachean Ethics in which Aristotle offered many insightful opinions.
Conceptual analysis and hermeneutics are used. The procedures start from clarifying the concept of emotions, and differentiating related concepts in terms of a philosophical angle. Secondly, the researcher makes brief and concise explanations of virtue ethics and Aristotle’s ethics to understand the characteristic way of thinking of virtue ethics on moral issues. Thirdly, the researcher explores Aristotle’s perspective on emotions, and the relation between emotions and morality. Finally, according to the findings above, the research draws out some significance on modern moral education.
The findings of this research are as follows:
First of all, the concept of emotions is very complex, and it includes at least two important characteristics, cognition and evaluation. In other words, emotions are cognitive evaluations of the moral agent toward the external moral situations. If so, it indicates that emotions can provide for important information about the moral situations, and direct the moral agent to take care of subtle or conspicuous moral features. In sum, emotions play an important role providing moral knowledge.
Secondly, in addition to moral cognitions and moral actions, the proper way of feeling and expressing emotions is also the essential segment of moral education. Accordingly, moral education should attach importance to the education of emotions.
Thirdly, Aristotle thought that emotions are by themselves neither good nor bad, and the key point depends on how to feel and express emotions in a proper way, and for this, Aristotle proposed the doctrine of mean as guidance.
Fourthly, shame is beneficial for the moral agent to be alert to prevention from recurrence of wrong moral actions, and proper friendship is helpful to enhancing self-understanding, and stimulating two parties to develop moral virtues altogether.
Fifthly, the proceedings of moral education should be in accordance with the serial development, and Aristotle proposed habits prior to rationality. However, the first phase of habituation (acquirement of habits) is not condition, contrary to that, it is a critical practice, and it actually implies rational introspection.
Finally, the natural emotional attachments in the family play a critical role in the moral development of children, so Aristotle especially emphasized the family as the starting point of moral education, and then assisted with the educational functions of schooling and the whole society.

並列關鍵字

emotion ； moral education ； virtue ethics ； Aristotle ； Nicomachean Ethics ； the doctrine of mean

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