本文旨在通过聚焦于《道德情操论:试析人们天然地先判断他人行为及品德后判断自己行为及品德的判断原则》(The Theory of Moral Sentiments:or An Essay towards An Analysis of the Principles by Which Men Naturally Judge Concernin...本文旨在通过聚焦于《道德情操论:试析人们天然地先判断他人行为及品德后判断自己行为及品德的判断原则》(The Theory of Moral Sentiments:or An Essay towards An Analysis of the Principles by Which Men Naturally Judge Concerning the Conduct and Character,First of Their Neighbours,and Afterwards of Themselves)(Smith,1774)第4版中的部分修订内容,并考察《国富论》(The Wealth of Nations)中的“谷物的营养价值理论”(the nutritional value theory of corn),随后将斯密关于道德理论形成的论述与达尔文的相应论述进行比较,从而扩展并重新理解斯密的思想。斯密在法国担任布克鲁公爵两年家庭教师之后,在柯克卡迪(Kirkcaldy)亦涉猎研习了植物学及其他科学,由此扩展并加深了对人性的理解。他开始认识到人性不仅是自爱和仁义的结合体,也是本能和经验性知识的结合体。因此,斯密的理论体系过渡到演化论体系,他亦成为达尔文道德形成理论的无意识先驱。展开更多
文摘本文旨在通过聚焦于《道德情操论:试析人们天然地先判断他人行为及品德后判断自己行为及品德的判断原则》(The Theory of Moral Sentiments:or An Essay towards An Analysis of the Principles by Which Men Naturally Judge Concerning the Conduct and Character,First of Their Neighbours,and Afterwards of Themselves)(Smith,1774)第4版中的部分修订内容,并考察《国富论》(The Wealth of Nations)中的“谷物的营养价值理论”(the nutritional value theory of corn),随后将斯密关于道德理论形成的论述与达尔文的相应论述进行比较,从而扩展并重新理解斯密的思想。斯密在法国担任布克鲁公爵两年家庭教师之后,在柯克卡迪(Kirkcaldy)亦涉猎研习了植物学及其他科学,由此扩展并加深了对人性的理解。他开始认识到人性不仅是自爱和仁义的结合体,也是本能和经验性知识的结合体。因此,斯密的理论体系过渡到演化论体系,他亦成为达尔文道德形成理论的无意识先驱。
