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Ethics from a daocentric perspective: Normativity, virtue, and self-cultivation in early Daoist thought.

机译:道德主义视角的道德:早期道教思想中的规范性,美德和修养。

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摘要

This dissertation examines the moral dimensions of early Daoist thought in dialogue with contemporary moral philosophy and comparative religious ethics. I begin by considering some of the barriers, both academic and cultural, which have impeded a full appreciation of early Daoism as a moral tradition. I suggest that the lingering legacy of Orientalist assumptions in contemporary Western understandings of Daoism in concert with our inherited conception of “morality” as a special system of obligations have conspired to obscure the ethical significance of early Daoist texts. I attempt to remedy this situation by first defining morality in terms of the question “How should one live?” rather than exclusively in terms of obligations and duties. By expanding the domain of the moral, it is my contention that we will possess a more inclusive comparative apparatus for the study of non-Western ethical traditions, particularly those which emphasize the virtues and ways of life. I then suggest that the most perspicuous way of seeing how a tradition asks and answers the question “How should one live?” is to examine its sources of normativity, or what justifies the claims that ethics makes on moral agents, and how they are realized within its larger practices and forms of life. Employing this methodological framework, I argue that we can view early Daoism as a form of virtue ethics which commends its practitioners to cultivate certain virtues of the Dao (“the Way”), its source of normativity. In essence, what early Daoists seemed to have been doing is actually cultivating specific virtues of the Dao through their specifc “techniques of the Way.” Particular attributes of the Dao such as “tranquility” ( jing), “emptiness” (xu), “responsiveness” (ying), and “selflessness” (wu-si), when acquired in inner cultivation practices and exercised in intelligent awarenss, can all be characterized as stable psycho-physiological states or dispositions which seem to enable the early Daoist to achieve those goods and excellences indicative of the well-lived life and integral to the general project of human flourishing. It is through such cultivation, according to early Daoist texts, that one fully realizes the Good.
机译:本文通过与现代道德哲学和比较宗教伦理的对话,探讨了早期道教思想的道德维度。首先,我考虑一些学术和文化方面的障碍,这些障碍阻碍了人们对早期道教作为一种道德传统的充分认识。我建议,东方主义假设在当代西方对道教的理解中的遗留遗产,与我们对“道德”作为一种特殊义务体系的继承观念,合谋掩盖了早期道教文献的伦理意义。我试图通过首先根据“一个人应该如何生活?”这一问题来定义道德来纠正这种情况。而不是仅在义务和义务方面。通过扩大道德领域,我的主张是,我们将拥有一个更具包容性的比较工具,用于研究非西方伦理传统,特别是那些强调美德和生活方式的传统。然后,我建议以最明显的方式来了解传统如何提出和回答“一个人应该如何生活?”的问题。是要检查其规范性的根源,或什么理由可以证明道德对道德主体的主张,以及它们如何在其较大的实践和生活形式中实现。利用这种方法论框架,我认为我们可以将早期的道教视为一种美德伦理,称赞其从业者培养其规范性来源 Dao (“之道”)的某些美德。本质上,早期的道教徒似乎在做的实际上是通过他们特定的“道路技术”来培养道教的特定美德。道的特殊属性,例如“宁静”( jing ),“空虚”( xu ),“响应能力”( ying )和“无私”( wu-si )在内部修炼实践中获得并在智能意识中行使时,都可以被表征为稳定的心理生理状态或性格,这似乎使早期的道家能够实现这些目标代表人们过着美好生活的商品和卓越品质,是人类蓬勃发展总计划不可或缺的一部分。根据早期的道教文献,正是通过这样的修养,人们才充分实现了善。

著录项

  • 作者

    Lee, Jung Hyup.;

  • 作者单位

    Brown University.;

  • 授予单位 Brown University.;
  • 学科 Religion Philosophy of.; Literature Asian.; Religion History of.
  • 学位 Ph.D.
  • 年度 2003
  • 页码 167 p.
  • 总页数 167
  • 原文格式 PDF
  • 正文语种 eng
  • 中图分类 宗教理论、宗教思想;宗教史、宗教地理;
  • 关键词

  • 入库时间 2022-08-17 11:45:17

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