Axiology and Agathology
Researching the issue of common human values and needs. Differentiation of universal and personal goods. The importance of virtue ethics in modern life and practical philosophy. Study of the relationship between the concepts of axiology and agatology.
| Рубрика | Философия |
| Вид | статья |
| Язык | английский |
| Дата добавления | 07.04.2022 |
| Размер файла | 38,5 K |
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It is difficult to find a place for the doctrine of values beyond anthropology (which is very difficult to fit into any of these “compartments”, since it can be attributed to all the three), whereas the doctrine of the goods can be successfully integrated into both ethics and practical philosophy, of which ethics can be considered a part.
The ethics based on the goods could constitute a very serious alternative to all three main programmes of theoretical ethics, i.e. virtue ethics, deontological ethics, and consequentialist ethics (with which it has external similarities).
Regarding the building of practical philosophy, agathology could form its foundation, since practice itself (in any field of human activity, except destructive one) can be defined as a way of realizing certain goods Alasdair MacIntyre wrote about this in his main work. He defined practice as “any coherent and complex form of so-cially established cooperative human activity through which goods internal to that form of activity are realized in the course of trying to achieve those standards of excellence which are appropriate to, and partially definitive of, that form of activity, with the result that human powers to achieve excellence, and human concepts of the ends and goods involved, are systemat-ically extended” (MacIntyre, 2007: 187)..
It is precisely because of its pronounced spiritual teleology that the agathological reason can be the main arbiter of goal-setting in any area of life, and it is precisely this that directs intelligent life as such.
References
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Аннотация
Аксиология и агатология
В.К. Шохин. Институт философии РАН Российская Федерация, Москва
Внимание с самого начала привлекается к тому факту, что термин аксиология, означающий учение о ценностях, будучи введенным в самом начале ХХ века, почти сразу повлек за собой целый бум разработок теорий ценностей (преимущественно в континентальной философии), тогда как термин агатология, означающий учение о благах и созданный в 1770, а затем открытый заново в 1823 году, пришел в почти полное забвение. С целью его реабилитации пересматривается одно из общих мест философии ХХ и XXI веков, а именно фактическое отождествление благ и ценностей, вследствие которого первое из этих понятий фактически поглощается вторым. Но то, что считается ценностями, также, как правило, клиши- рованно понимается как общие человеческие потребности, а не глубинные и неделимые индивидуальные «внутренние обладания». Поэтому предлагается различать общечеловеческие потребности и личностные значимости и стратифицировать мир значимостей посредством дифференциации ценностей, преференций и благ. В результате последняя из этих разновидностей трактуется как сфера практического разума (в античном и в кантовском смыслах), телеологически нагруженная и могущая быть заложенной в новую, четвертую из больших программ теоретической этики (способную хорошо конкурировать консеквенционизмом, деонтологизмом и этикой добродетели) и одновременно в общий фундамент того кластера философских дисциплин, который принято называть практической философией. Ключевые слова: ценности, предпочтения, блага, этика, практическая философия, аксиология, агатология, сердце, вкус
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