CAJ | 학술논문

属人的良品——无论是道德良品还是非道德良品——都成于（常识性）实践（即可通过[常识性]实践培养生成）,且不可教授（即不可以知识的形式加以教授）.“成于实践”和“不可教授”可看作是属人的良品的两项基本特征,也可视作是衡量或判断人所内在拥有的某种东西是否成其为良品的两项必要（但非充分）条件或基本标准.凡不成于实践,或可以教授的东西一定不成其为属人的良品.从这种观点看,亚里士多德视野中的自然良品因为不成于实践就不成其为属人的良品,休谟理解的自然良品则应解释为实践（性）良品.此外,技艺虽然也成于常识性实践,但因为可以教授,从而不成其为属人的良品.实际上,技艺的培养恰恰有赖于良品.在这个意义上说,良品比技艺更为根本.再者,亚里士多德把理智良品理解为主要成于教导也是不妥当的.其实,理智良品作为属人的良品之重要一类,不仅成于实践,而且其种也远不仅限于亚里士多德视野中的那几种.
속인적량품——무론시도덕량품환시비도덕량품——도성우（상식성）실천（즉가통과[상식성]실천배양생성）,차불가교수（즉불가이지식적형식가이교수）.“성우실천”화“불가교수”가간작시속인적량품적량항기본특정,야가시작시형량혹판단인소내재옹유적모충동서시부성기위량품적량항필요（단비충분）조건혹기본표준.범불성우실천,혹가이교수적동서일정불성기위속인적량품.종저충관점간,아리사다덕시야중적자연량품인위불성우실천취불성기위속인적량품,휴모리해적자연량품칙응해석위실천（성）량품.차외,기예수연야성우상식성실천,단인위가이교수,종이불성기위속인적량품.실제상,기예적배양흡흡유뢰우량품.재저개의의상설,량품비기예경위근본.재자,아리사다덕파리지량품리해위주요성우교도야시불타당적.기실,리지량품작위속인적량품지중요일류,불부성우실천,이차기충야원불부한우아리사다덕시야중적나궤충.
Personal virtues, moral or non-moral, are all developed by （commonsense）practice （that is, cultivated via. [commonsense]practice） ,and unteachable （being not able to be taught in form of knowledge）. ＂Developed-by-practice＂and ＂unteachable＂can be regarded not only as two basic attributes of personal virtue, but also as two necessary （but not suffi- cient）conditions or criteria to measure or judge whether what a person possesses is intrinsically virtue. What is not developed by practice,or what is teachable, must not be personal virtue. Accordingly, the natural virtue in Aristotle＇s vision cannot be regarded as personal virtue for its not being developed by practice, and the natural virtue in Hume＇s understanding should be interpreted as practical virtue. Moreover, art, developed by commonsense practice though, is not personal virtue for being teachable. In fact,the development of art depends on virtue. Therefore, virtue is of more fundamentality than art. Further- more,it is not suitable for Aristotle to explain intellectual virtue as developed mainly by teaching. In fact, as an important kind, intellectual virtue is developed by practice, and its species include far more than what Aristotle has listed.