Ockham on Will, Nature, and Morality
Ockham on Will, Nature, and Morality
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奥卡姆论意志、自然和道德
DOI：
10.1017/ccol052158244x.012
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发表时间：
1999
期刊：
影响因子：
3.4
通讯作者：
M. Adams
中科院分区：
文献类型：
--
作者：
M. Adams
在其他方面，奥卡姆因其冷漠自由的学说而臭名昭著：创造意志力的概念是对意志的力量，对尼尔来说，或者对任何对象都不做任何事情。许多人估计，与他伟大的中世纪前辈相比，奥卡姆的立场充满了劣势。首先，它切断了威尔与大自然的联系。漠不关心的自由将创造的意志转变为中立的力量，不受自然倾向的影响。其次，它将意志从理性的规则中解放出来：无论什么理性规定，被创造的意志力都可以不服从。对一些人来说，这样的后果似乎对伦理学意义重大，因为它们与一种自然主义不一致。例如，毛雷尔写道，奥卡姆之前的学院派将善视为存在的一种属性。例如，圣托马斯将善说成是使之令人向往的完美存在。因为神是全能的，是至高无上的，他是至高无上的善。生物在某种程度上是好的，只要它达到了自然所要求的完美。道德善在于人按照其本性行事，以期达到他的最终目的(幸福)，这与他的存在的完美是一致的。因此，对于圣托马斯来说，道德有一个形而上学的基础，它将人与上帝联系在一起，让他分享神圣的善和完美。另一方面，奥卡姆切断了形而上学和伦理学之间的联系，道德的基础不是人性的完美性(他否认人性的现实)，也不是人与上帝之间的目的论关系，而是人遵守上帝为他自由制定的法律的义务。
Among other things, Ockham is notorious for his doctrine of the liberty of indifference: the notion that created willpower is power to will, to nill, or to do nothing with respect to any object. By contrast with his great medieval predecessors, many estimate, Ockham has staked out a position fraught with disadvantages. First, it cuts will off from nature. The liberty of indifference turns created wills into neutral potencies unshaped by natural inclinations. Second, it “frees” will from reason's rule: no matter what reason dictates, created willpower can disobey. To some, such consequences have seemed momentous for ethics because they are inconsistent with a kind of naturalism. For example, Maurer writes that the scholastics prior to Ockham looked upon goodness as a property of being. Saint Thomas, for example, speaks of goodness as the perfection of being that renders it desirable. Because God is all-perfect and supremely desirable, he is supremely good. A creature is good to the extent that it achieves the perfection demanded by its nature. Moral goodness consists in man’s acting in accordance with his nature, with a view to attaining his final end (happiness), which is identical with the perfection of his being. For Saint Thomas, therefore, morality has a metaphysical foundation, and it links man with God, giving him a share in the divine goodness and perfection. Ockham, on the other hand, severs the bond between metaphysics and ethics and bases morality not upon the perfection of human nature (whose reality he denies), nor upon the teleological relation between man and God, but upon man’s obligation to follow the laws freely laid down for him by God.