倫理学
- 言語:
- 英語
- 状態:
- 完全な作品
- 著者性:
- 著者自身による
- テキストの状態:
- スキャンのノイズは検出されていません (全文に対する自動測定で、人の目では確認していません)
- 分量:
- 約 220,000 語 · 1,048 節
この作品を引用
- APAジョン・デューイ. (n.d.). Ethics [倫理学]. Digital reproduction: SigPhi. https://sigphiai.com/ja/works/john-dewey/ethics
- MLAジョン・デューイ. Ethics [倫理学]. Digital reproduction, SigPhi, https://sigphiai.com/ja/works/john-dewey/ethics.
- Chicagoジョン・デューイ. Ethics [倫理学]. Digital reproduction, SigPhi. https://sigphiai.com/ja/works/john-dewey/ethics.
収録版の書誌情報です。SigPhi はデジタル複製です。判明している刊行年・出版社・翻訳者を記載し、年が不明の場合は「n.d.」と示します。
何についての本か
三部構成の倫理学教科書。道徳の歴史、道徳理論、そして当時の社会的・経済的問題への適用。
背景と歴史
目録が述べていないので、ここで言っておかねばならない。この書はデューイ一人のものではない。ジェイムズ・ヘイデン・タフツとの共著であり、一九〇八年に二人の名で刊行された。分担は記録に残っており、歴史を扱う部分は主にタフツの手になる。全体をデューイに帰するのはよくある誤りで、後年の重版の扉に由来する。労働・所有・家族を論じる第三部はもっとも時代を感じさせるが、同時に、デューイの言う応用倫理学が何であったかをもっともよく示している。
これは編集上の背景であり、引用できる典拠ではありません。作品本文の一節とは異なり、これらの記述はコーパスで検証できません。
automatic activities upon the one hand and acquired habitual activities upon the other." Where the original equipment of instincts fails to meet some new situation, when there are stimulations for which the system has no ready-made response, consciousness appears. It selects from the various responses those which suit the purpose, and when these responses have become themselves automatic, habitual, consciousness "betakes itself elsewhere to points where habitual accommodatory movements are as yet wanting and needed."[2] To apply this to the moral development we need only to add that this process repeats itself over and over. The starting-point for each later repetition is not the hereditary instinct, but the habits which have been formed. For the habits formed at one age of the individual's life, or at one stage of race development, prove inadequate for more complex situations. The child leaves home, the savage tribe changes to agricultural life, and the old habits no longer meet the need. Attention is again demanded. There is deliberation, struggle, effort. If the result is successful new habits are formed, but upon a higher level. For the new habits, the new character, embody more intelligence. The first stage, purely instinctive action, we do not call moral conduct. It is of course not _im_moral; it is merely _un_moral. The second stage shows morality in the making. It includes the process of transition from impulse, through desire to will. It involves the stress of conflicting interests, the processes of deliberation and valuation, and the final act of choice. It will be illustrated in our treatment of race development by the change from early group life and customs to the more conscious moral life of higher civilization. The third stage, well-organized character, is the goal of the process. But it is evidently only a relative point. A good man has built up a set of habits; a good society has established certain laws and moral codes.…