Natur in der politischen Philosophie des Platonismus und Aristotelismus: Antike und mittelalterliche Positionen

在研究小组的最初阶段，这个项目集中在古代哲学中政治与自然之间的各种联系。在第二阶段，我们的注意力将集中于对自然的限制以及自然与政治权威之间的严格平行。这些限制将被探讨，一方面，通过检查明确的批评的“政治化”的自然发现历史思想家。另一方面，我们将进一步探讨哲学家的思想，他与政治安排可能是“自然的”这一观点联系在一起。在第一阶段，我们能够证明，亚里士多德，政治自然主义的经典代表，事实上很少为此目的援引自然，当然也没有诉诸非人类的自然现象来证明他的政治思想。对亚里士多德来说，甚至人性也只是进一步发展的基础，而这种发展必须在社会和文化背景下展开。在第二节课中，我们将讨论这种“非自然化”解释的含义。本着同样的精神，我们对古代晚期和中世纪伊斯兰哲学的研究将表明，自然与道德政治规范之间的强烈相似之处是如何受到质疑和破坏的。在柏拉图的异教传统中，所谓的“政治”美德越来越多地被视为人性的真正完美而遭到拒绝，而一些基督教和穆斯林思想家则质疑“自然美德”的概念，并挑战上帝作为“统治者”的概念，他通过自然的力量行使他的普罗维登斯。我们可以把这看作是对“自然主义”的攻击，这种“自然主义”在古代和今天都经常与亚里士多德哲学联系在一起。这些批评者主张政治的非自然化和自然的非政治化，坚持认为自然对政治的相关性有严格的限制。

In the initial phase of the research group, this project concentrated on various connections between politics and nature in antique philosophy. In a second phase, our attention will be devoted to the limits placed on nature and on the strict parallel between nature and political authority. These limits will be explored, on the one hand, by examining explicit critiques of the 'politicizing' of nature found in historical thinkers. On the other hand, we will further explore the thought of the philosopher who is standardly associated with the idea that political arrangements may be 'natural.' In the first phase, we were able to show that Aristotle, the classic representative of political naturalism, in fact rarely invoked nature for this purpose and certainly did not appeal to non-human natural phenomena to justify his political ideas. Even human nature is, for Aristotle, only the basis for a further development that must unfold within a social and cultural context. In the second period, we will take up the implications of this 'denaturalizing' interpretation. In much the same spirit, our research into late antique and medieval Islamic philosophy will show how strong parallels between nature and moral-political norms were questioned and undermined. Within the pagan Platonic tradition, the so-called 'political' virtues were increasingly rejected as a true perfection of human nature, while some Christian and Muslim thinkers questioned the very idea of 'natural virtue,' and challenged a conception of God as a 'ruler' who exercises His providence through the forces of nature. We may see this as an attack on the 'naturalism' that was, in antiquity as today, often associated with Aristotelian philosophy. These critics argued for a denaturalization of politics, and depoliticization of nature ' insisting that there are strict limits to the relevance of nature for politics.