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Weakness of Will from Plato to the Present

机译:从柏拉图到现在的意志薄弱

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[...] second-order desires only concern which first-order desires we want to be acted upon; they have no content independent of first-order desires. [...] it makes little sense to say that we must turn from first-order desires to second-order desires, unless second-order desires are simply redefined as rational desires. According to Ann Hartle, Montaigne breaks with the western tradition by separating being virtuous from being morally good, rejecting the idea of a single human form, and expressing the possibility of a new Christian morality of honesty and gentleness.
机译:[...]二阶欲望只关心我们想要被执行的一阶欲望;他们没有满足于一阶欲望的内容。除非我们将二阶欲望简单地重新定义为理性欲望,否则说我们必须从一阶欲望转变为二阶欲望几乎没有道理。根据安·哈特尔(Ann Hartle)的说法,蒙田(Montaigne)打破了西方传统,在道德上将德性与道德相分离,拒绝了单一人类形式的思想,并表达了新的基督教道德和诚实道德的可能性。

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  • 来源
    《The Review of Metaphysics》 |2010年第1期|p.148-150|共3页
  • 作者

    Brandon Zimmerman;

  • 作者单位

    reasoning to separate akratic actions from "fluky" ones. Alarmingly, he argues that we may not be responsible for the latter as we acted otherwise in most other possible worlds.Alasdair Maclntyre's "Conflicts of Desire" provides a terrific conclusion to the collection with a thoughtful reassessment of weakness of will that focuses on our lifelong struggle to learn how to desire correctly. According to him, the distance between desire and action is part of the human condition and should not trouble us in itself. Rather, it is our reaction to this distance that is revelatory of our moral character: whether we excuse or ignore or fall victim to our shortcomings or mark them as reasons to strive all the more to be fully converted to the pursuit of the good. - Brandon Zimmerman, Washington, D.C.Brandon Zimmerman, Washington, D.C.;

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