亞里斯多德論幸福

Abstract

本論文旨在探究亞里斯多德《尼科馬哥倫理學》中所談論的幸福實質內涵究竟為何。透過在第二章整理出《尼科馬哥倫理學》中四個導致幸福實質觀點之爭論（獨占性觀點與包容論觀點之爭）的「問題段落」，希望在回應這些「問題段落」的詮釋爭議之後，能夠有助於我們釐清亞里斯多德所傳達的幸福觀。為此，本文將於第三、四章著手重構上述「問題段落」所處的原論證脈絡（主要為《尼科馬哥倫理學》卷一和卷十），在此過程中碰及「問題段落」之處，再加以回應該段落所導致的詮釋爭議，嘗試對這些段落給出一個盡可能貼近亞里斯多德原意的詮釋建議。爬梳了原論證脈絡、回應了「問題段落」之爭議後，本文將指出，亞里斯多德確實將幸福定義為最極致完成且自足、屬人的好或目的，其實質內涵即為根據理論智慧的沉思活動；至於根據道德德性與實踐智慧的實踐活動，即作為一種非工具的、必然已經存在的從屬目的來為了幸福、卓越的沉思活動，在達成屬人的最極致目的（幸福）、投入沉思活動這件事上，扮演著不可或缺的必要角色，因此我們說追求卓越沉思活動的人必定也是在實踐活動上有著卓越表現的。

This thesis is an attempt to explore what exactly the content of eudaimonia is which discussed in Aristotle’s Nicomachean Ethics. It consists mainly of three parts: in chapter 2, I will summarize four “questionable passages” in Nicomachean Ethics which cause the controversies of interpreting the notion of eudaimonia (the controversies between dominant view and inclusive view), by resolving controversies of these passages hopefully we can have a clearer grasp of eudaimonia proposed by Aristotle. Thus, in chapter 3 and 4, I will reconstruct the original argument structure (mainly Book I and X of Nicomachean Ethics) in which those “questionable passages” lay; when coming up with those “questionable passages”, I will try to respond to the interpretation controversies of those passages, by giving an interpretation as reasonable as possible. After reconstructing the original argument structure and answering the interpretation controversy of those passages, I will point out that, Aristotle is defining eudaimonia as the most final/complete, most self-sufficient, and human-belonging good or end, which embodies in the contemplating activity in accordance with theoretical wisdom. On the other hand, the practical activity in accordance with moral virtue and practical wisdom will play the role as a subordinate end (which is also a non-instrumental and necessary condition), and is acting for the sake of eudaimonia or the excellent contemplating activity. The practical activity in accordance with moral virtue and practical wisdom plays a necessary role for achieving the best and human-belonging end (eudaimonia), actualizing the contemplating activity, thus we claim that the one who is aiming at the excellent contemplating activity must also be excellent on practical activity.