Genealogy of "Prudence"- on the genesis of the free subject of deliberation-

“审慎”的谱系——论自由商议主体的起源——

基本信息

批准号：
16520006
负责人：
KAMO Hideomi
金额：
$ 1.54万
依托单位：
Chiba University
依托单位国家：
日本
项目类别：
Grant-in-Aid for Scientific Research (C)
财政年份：
2004
资助国家：
日本
起止时间：
2004 至 2005
项目状态：
已结题

来源：
https://kaken.nii.ac.jp/en/grant/KAKENHI-PROJECT-16520006/
关键词：
prudence phronesis freedom arithmetics of pleasure and pain Protagoras the Greek Tragedy preservation of the self techne 快楽計算自律幸福選択エゴイズム

项目摘要

The main theme of this research is making clear the genealogy of the transformation of the concept "prudence/phronesis" under the tittle of project ‘Genealogy of "Prudence"- on the genesis of the free subject of deliberation-'The modern word "prudence" is coming directly, and "prevoyance" and "Klugheit" are just german or french translation from latin "prudentia". "prudentia" again is the translation of greek word "phronesis" and thus these words have kept alive and had strong influence over the way of living of the western citizens and the philosophical/political thought and sciences.But the meaning of "prudence", "prevoyance" and "Klugheit" used by Rouseaux, Smith, Kant, Mill and Sidgewick and so on, have got their conceptual kernel as ‘hedonistic calculation' from just the utilitarian tradition like the "phronesis" of Plato's "Protagoras" and Epicurus' "letter to Menoeceus". They have not retained any trace of the meaning of the non-utilitarian concept "phronesis" of Aristotles.Happ … More iness (eudaimonia) as the highest good or the final aim (telos) of the utilitarian "prudence" is the maximum of pleasures as the psychological states of mind. But that of "phronesis" (Aristotelian) is "activity itself of the soul in accordance with virtue". So the subject of "prudence" is impersonal whithout any concrete identities, but that of "phronesis" is necessarily personal with the integrity of character and could share an affinity with the characters of the greek tragedies like Oedipus, Antigone and Medea. In this meaning, the concrete and essential function of "phronesis" is caring about the identity of a person whereas that of "prudence" is careing about just only maximizing the quantity of pleaure and pain of a impersonal subject.From such a point view, I could complete the paper "Between Prudence and Phronesis" and got some sure prospect for proceeding along with this reseaching. And I am now planning to publish a book under the same tittle of the paper next year (March 2007). Less

本研究的主题是在““审慎”谱系——论自由商议主体的起源——现代词“审慎”项目的标题下，厘清“审慎/实践”概念转变的谱系。 “”直接来了，“prevoyance”和“Klugheit”只是拉丁语“prudentia”的德语或法语翻译，“prudentia”又是翻译。希腊语中的“phronesis”一词，因此这些词一直存在，并对西方公民的生活方式以及哲学/政治思想和科学产生了强烈的影响。卢梭、斯密、康德、穆勒和西奇威克等人的概念核心是“享乐主义计算”，其概念核心是从功利主义传统中获得的，就像柏拉图《普罗泰戈拉》中的“实践”一样。以及伊壁鸠鲁的《致墨诺宙斯的信》，他们没有保留亚里士多德的非功利主义概念“phronesis”的任何痕迹。幸福（eudaimonia）是最高的善或最终的目标（telos）。功利主义的“谨慎”是作为心理状态的最大快乐，而“实践”（亚里士多德）则是“灵魂按照美德进行的活动本身”。 “审慎”的主题是客观的，没有任何具体的身份，但“弗罗尼西斯”的主题必然是具有人格完整性的个人，并且可以与俄狄浦斯，安提戈涅和美狄亚等希腊悲剧中的人物共享亲缘关系。 “实践”的具体和本质功能是关心一个人的身份，而“谨慎”的具体和本质功能是关心最大化一个非个人主体的快乐和痛苦的数量。看来，我可以完成论文《谨慎与弗罗尼西斯之间》，并且对继续这项研究有了一些确定的前景，我现在计划明年（2007 年 3 月）出版一本与该论文同名的书。