德行、情緒、與道德教育 Virtue, emotion, and moral education

1. 德行、情緒、與道德教育Virtue, emotion, and moral education • 國立臺灣師範大學 • National Taiwan Normal University • 林建福 • Chien-Fu Lin

2. 本文旨在探討德行和情緒的內在關係，並循此論述情陶冶與德行養成這兩者在道德教育上的重要意義。本文旨在探討德行和情緒的內在關係，並循此論述情陶冶與德行養成這兩者在道德教育上的重要意義。 This essay is aimed both at exploring the intrinsic relationships between virtues and emotions and at expounding the significance of the cultivation of emotions and the formation of virtues in moral education.

3. 因此，本探究分三部分進行：首先，討論德行的意義與性質，主要參照Aristotle的見解；其次，彰顯情緒的認知與評價內涵，並進一步說明情緒和德行兩者可能的內在連結；最後，依照前述的認識，以道德教育中的德行培育為焦點，申論情緒教育的必要性與可行之道。

4. Therefore, this essay is divided into three parts: first of all, to discuss the meanings and nature of virtues, in particular referring to Aristotle’s virtue ethics; secondly, to reveal the cognitional and evaluative aspects of the meanings of emotions and to furtherly make clear the possible inherent connections of emotions to virtues; finally, being based on the aforementioned recognition and focusing on the development of virtues, to investigate the necessity of and the feasible ways of educating emotions.

5. 德行／Virtue • 一種品格狀態（hexis, state of character)，不同於官能（faculty）與情慾（pathos）。

6. 德行……是一種與抉擇有關並且是抉擇中庸的品格狀態，也就是抉擇相對於我們的中庸，這是由理性原理（orthos logos）所決定的，而且具有實踐智慧者也是憑藉這種原理來決定擇取中庸（NE, BK.2, 6） • Virtue is a state of character concerned with choice, lying in a mean, i.e. the mean relative to us, this being determined by a rational principle, and by that principle by which the man of practical wisdom would determine it.

7. Vice—德行（Virtue）—Vice • Defect —the intermediate —excess to feel: at the right times, to act: with regerence to the right objects, towards the right people, with the right motive, in the right way.

8. 擁有真正德行者: • 為了這些德行本身的緣故而抉擇。 • …he must choose the acts, and choose them for their own sakes.

9. 德行 道德德行（moral virtues）： liberality, temperance, etc. 理智德行（intellectual virtues）： art, scientific knowledge, practical wisdom, intuitive reason, philosophical wisdom.

10. 實踐智慧：深思熟慮（deliberate）、抉擇（choose）、依據抉擇而行動（act in accordance with the choice）（至少包括此等能力）

11. 擁有實踐智慧者能進行實踐推理（practical reason），以實踐三段論法（practical syllogism）加以說明： • 大前提（the major premise）： light meats are digestible and wholesome • 小前提（the minor premise）： which sorts of meat are light • 結論（conclusion）：he would or would not produce health.

12. 大前提（the major premise）： 對美好生活的想法（the conception of a good life, etc.）〔想要（want）、目標（goal）、慾望（desire）〕。 • 小前提（the minor premise）： 特定情境的性質（the features of the specific situation）。 • 結論（conclusion）： 依抉擇而行動的傾向（the disposition to act in accordance with the choice）。 • ※大前提普遍項對小前提特定項情境知覺的影響，後者提供訊息以釐清、修正、明確化前者。

13. 實踐智慧和道德德行相互需要。 • Practical wisdom needs and completes moral virtues, and vice versa.

14. 有德者必須樂於從事德行行動（must enjoy acting virtuously）。

15. 學習者的快樂還不是完全德行者的快樂。

16. Ⅱ—1 情緒為具有異質性的心靈現象emotions as mental phenomena with heterogeneity • 一、具有或不具有意向性 （with or without intentionality） intentionality:「reference to something as its object」 e.g. fear-danger; anger-obstruction, hindrance, etc.

17. 二、具有或不具有認知性或評價性（with or without cognition or evaluation） • fear: the situation is dangerous for me. • anger: there are some obstacles in my situation.

18. 三、同時具有對象與原因或只具有原因（with both cause and object or only with cause） • X happens before andemotion as its cause. • Y is perceived in emotional awareness as its intentional object.

19. 四、氣質性情緒（dispositional emotion）與即發性情緒（occurrent emotion） • occurrent emotion: what is felt occurrently (here and now). • dispositional emotion: this underlying affectivity appears as a frame of mind (with which we are disposed to see the world in a certain way.)

20. 情緒與德行（emotion and virtue） • 一、the general relation between them • 1.德行不只關係到行動，而且包括了各種情緒和苦樂。 • Virtues are concerned not only with actions but also emotions and pleasures and pains.

21. 2. 不同的德行和不同的情緒或苦樂關係 密切 • Different virtues stand well with reference to various specific passions. (e.g. courage-fear and confidence; good temper-anger, etc.)

22. 二—1 樂或苦顯示出個人的品格狀態 • The pleasure or pain that supervenes upon acts can be regarded as a sign of states of character.

23. 二—2 表一（Rorty, 1980: 163-164）

25. 三—1 情緒性覺知提供小前提中的情境知覺 • emotional awareness → the situation-perception in the minor premise • e.g. sense of indignation → someone suffers unwarranted insult or injury

26. 三—2（慾求的）情緒協助大前提成為實踐者的慾望狀態三—2（慾求的）情緒協助大前提成為實踐者的慾望狀態 • Appetitive emotions → the oretic mental state in the major premise • e.g. anger → desire for revenge

27. 四、缺乏自制的情緒問題 The unable to focus one’s attention in deficiencies the minor premise; of the incontenent action: unable to be aware of the bearingsof the minor premise upon the end (s) in the major premise.

28. 五、情緒與道德動機（emotion ＆ moral motive） • （慾求的）情緒提供動機的兩大主要成 分：信念與慾望。 • （Appetitive emotions → beliefs and desires, the two components of motive ）

29. 六、情緒與德行的培育（emotion ＆ the cultivation of virtues） • 六—1 在論證和教導之前，當養成「喜愛高尚而憎恨卑劣」的習慣。 • Before argument and teaching, the habit of 「loving what is noble and hating what is base」should be established.

30. 六—2 透過從事類似的行動以培養該道德德行，包括置身於相關的情緒之中。 • e.g. • In order to learn courage, the learner should be situated in the situation of danger. • good temper → anger, etc.

31. 六—3 建立友誼、愛之類的關係以產生情緒上的接納與認同，創造並追求新的價值領域。 • the relation of love, friendship, etc. → emotional acceptance and identification → create and pursue the new horizons of values.

32. 六—4 觀察學習者的所苦與所樂，以明瞭其品格狀態 • observe learner’s pleasures and pains → understand their states of character

33. 道德教育的建議Some suggestions regarding moral education • ㄧ 道德教育必須和情緒教育緊密結合 • Moral education should be carried out together with emotional education.

34. 二 關心學習者早期情緒習慣的養成 • The formation of emotional habits in early stage should be cared about.

35. 三 培養適當的人生理想與敏銳的情境知 覺 • The cultivation of both the proper ideal of life and the acute situation-perception.

36. 四 善用良善楷模所產生的認同作用 • Making good use of the identification with good models.

37. 五 藉由文學藝術領會不同的生命情境 • To appreciate different situations of life with the aid of literature and arts.

38. 六 建立教育關係或友誼以認識自我並砥 礪品格 To establish pedagogical relation or friendship to encourage the development of virtues.