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Aristoteles Und Xun Kuang Über Das Wissen, Wie Man Handeln Soll

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Aristoteles Und Xun Kuang Über Das Wissen, Wie Man Handeln Soll subjektivität 5 sven sellmer Subjektivität – das therapeutisch- soteriologische Paradigma in der indischen und griechischen Philosophie 19 fabian heubel Foucault auf Chinesisch Transkulturelle Kritik und Philosophie der Kultivie- rung 37 rafael suter Das ungenannte »Subjekt« subjektivität Die Ambiguität einer Konstruktion des Altchine- sischen: Nachdenken über Sprechen und Handeln im Gongsunlongzi und Yinwenzi 61 asiatisch-europäische konstellationen asiatisch-europäische stephan schmidt Moralsubjekt und Erkenntnissubjekt Zu einer kategorialen Unterscheidung im Denken des modernen Konfuzianismus 83 Richard A. H. King Aristoteles und Xun Kuang über das Wissen, wie man handeln soll 112 Rezensionen & Tipps 99 heinz kimmerle 136 Die schwere Last der Komplementarität IMPRESSUM Antwort auf Innocent I. Asouzus Kritik an der inter- kulturellen Philosophie 137 forum polylog bestellen Richard A. H. King Aristoteles und Xun Kuang über das Wissen, wie man handeln soll Übersetzung aus dem Englischen Karl Baier1 I Einleitung Frage, die aufbricht, wenn wir nach der Quel- Wenn1 wir richtig handeln, folgen wir dann le der Normativität fragen. Ich möchte diesem einer Norm, von der gesagt werden kann, Problem nachgehen, indem ich Aristoteles dass sie als objektive Wirklichkeit feststeht? und Xun Kuang (荀况), »Meister Xun� (Xun Richard A. H. King unterrichtet Gibt es Fakten in dieser Welt, die bestimmte zi), den dritten konfuzianischen Denker nach am Institut für Philosophie der Handlungen gebieten und andere untersagen? Konfuzius und Menzius, dessen Werk erhalten Ludwig-Maximilians-Universi- Christine Korsgaard2 nennt dies die normative the Complete Works. III Vols. Stanford University Press: tät, München 1 Der Übersetzer dankt Rafael Suter für hilfreiche Stanford 1988, 1990, 1994 zit. als K; alle Überset- Tipps. zungen stammen vom Autor. Für Aristotles: Aristote- 2 Frühere Versionen dieser Arbeit wurden an der lis Ethica Nicomachea, ed. I. Bywater Oxford Univer- Wuhan Universität im Rahmen der 15. Konferenz sity Press: Oxford 1894. Alle Angaben zu Aristoteles der International Society for Chinese Philosophy und beziehen sich auf diesen Text, außer es wird ein an- beim Forum für Asiatische Philosophie, Akademie deres Werk angegeben. Es wird nach der deutschen der Wissenschaften, Wien vorgetragen. Mein Dank Übersetzung von Olof Gigon zitiert. Christine M. gilt Prof. Guo Qiyong 郭齐勇, Rolf Eberfeld und Korsgaard: The Sources of Normativity, Cambridge Markus Schmücker als Organisatoren dieser Ver- University Press: Cambridge 1996, Lecture 1,16: anstaltungen und den Teilnehmenden für ihre hilf- »When you want to know what a philosopher’s theo- reichen Diskussionsbeiträge. ry of normativity is, you must place yourself in the Eine Bemerkung zu den Texten: Für Xunzi: Xunzi, position of an agent on whom morality is making a Harvard Yenching Institute Series, Supplement 22, difficult claim. You then ask the philosopher: must I Beijing 1950 zit. als HY pian und Nummer der Zei- really do this? Why must I do it? And his answer is his polylog 19 le; John Knoblock: Xunzi, A Translation and Study of answer to the normative question.� Seite 83 subjektivität Richard A. H. King: blieb, miteinander vergleiche. Beide glauben, es mit dem Wissen des Weges (道 dao) zu dass Normen zum »Mobiliar� unserer Welt tun. Für Xun Kuang, ist der Weg »der Weg gehören, und sind deshalb zu den Realisten der Könige der Frühzeit» und eine Weise zu zu zählen. Die vorliegende Arbeit legt beson- herrschen.⁵ Er besteht v. a. in Riten, welche deres Gewicht auf die verschiedene Form, die die Hierarchien in der Familie und am Hof ihr normativer Realismus annimmt. festlegen. Der »Weg� hat für ihn autoritative Es soll gezeigt werden, dass beide Denker Geltung, denn er denkt, dass es nur diesen ein kognitives Element beim Fällen von Ent- einen Weg gibt, auf dem Menschen in Har- Nun ist für eine komparative scheidungen annehmen. Wenn es zu einem monie zusammenleben und ihre unausrott- Philosophie die Voraussetzung, Normen-Realisten gehört, dass für ihn die baren Wünsche erfüllen können. Der Weg der dass jemand die Wahrheit von Normen, die seine Entscheidungen leiten, ei- Könige der Frühzeit ist jedoch nicht einfach Normen als Gegenständen der nen Teil der Welt bilden, dann sind sie auch bloß Tradition, denn Xun Kuang denkt, dass Erkenntnis behaupten kann, mögliche Erkenntnisgegenstände. Nun kann nicht unproblematisch, denn für die griechischen Denker, und auch für das Norm diskutiert, nicht ob das alte Chinesisch die Mittel hatte um Wahrheits-Konzepte zu formulie- die Verbindung von Wissen und moderne westliche Denken, nur eine Wahr- ren, denn ohne Zweifel gab es diese Mittel. Vgl. z. B. Wahrheit ist im alten China heit Gegenstand des Wissens sein. Zu sagen, den Vergleich zwischen Xun Kuang und Aristoteles überhaupt nicht fest verankert. dass Normen Gegenstände des Wissens sind, Metaphysik Q 10 in Christoph Harbsmeier, Joseph impliziert also, dass Normen wahr sein kön- Needham: Science and Civilisation in China, Volume nen. Deshalb gehört zum Realismus des Aris- VIII: 1 Language and Logic, Cambridge University toteles ein wenigstens minimales Verhältnis Press: Cambridge 1998, 193–209, hier 194; G.E.R. zur Wahrheit.³ Nun ist für eine komparative Lloyd: Ancient Worlds, Modern refl ections. Philosphi- cal Perspectives on Greek and Chinese Science and Culture. Philosophie die Voraussetzung, dass jemand Cambridge University Press: Cambridge 2004: Ch. 5 die Wahrheit von Normen als Gegenständen Searching for Truth, hier 59. Während Aristoteles sich der Erkenntnis behaupten kann, nicht unpro- darum bemüht, in Gestalt einer Korrespondenztheo- blematisch, denn die Verbindung von Wissen rie formal zu defi nieren, welche Aussagen wahr sind, und Wahrheit ist im alten China überhaupt ist Xun Kuang an der Beziehung zwischen einer Art nicht fest verankert.⁴ Stattdessen haben wir von Charakter und dem Sagen dessen, was der Fall ist, interessiert: HY II 12 K 2.3: 是 謂 是 ，非 謂 非 曰 3 Vgl. zur Beziehung von Realismus und Wahr- 直。»Zu sagen, dass, das, was ist (oder was richtig ist), heit in der Ethik Sabine Lovibond: Aristotelian Ethics ist, und zu sagen, dass das, was nicht ist (oder nicht and the enlargement of thought. In: Robert Heinaman richtig ist), nicht ist (nicht richtig ist), das nennt man (Hg.): Aristotle and moral realism. UCL Press: London Aufrichtigkeit.� 是 shi und 非 fei sind doppeldeutig 1995, 99–134, hier 99; Anthony W. Price: Aristote- in Bezug auf der »Fall sein/nicht der Fall sein� und lian Virtue and Practical Judgement. In: Christopher »recht/unrecht� sein. Siehe dazu auch Fn. 7. Gill (Hg.): Virtue, Norms and Objectivity, Oxford Uni- 5 Zum Begriff des Wegs in Xunzi vgl. Paul R.Gol- versity Press: Oxford 2005, 257–278, hier 257–8. din: Rituals of the Way. The Philosophy of Xunzi. Open polylog 19 4 Es geht hier darum, ob Xun Kuang ein Kon- Court Press: La Salle, IL 1999: Ch. 4: Language and Seite 84 zept von Wahrheit verwendet, wenn er den Weg als the Way, bes. 101–5. subjektivität Aristoteles und Xun Kuang über das Wissen, wie man handeln soll es Gründe für die Gültigkeit dieser Form des tuation des Handelnden, das für Aristoteles Zusammenlebens gibt. Er beinhaltet also ein den absolut ausschlaggebenden Zugang zur Wissen, das in der Form von Riten tradiert Normativität darstellt, nicht die menschliche wurde, in denen sich die Herrschaftsform Natur im Allgemeinen. Es gibt keine argu- verkörpert. mentative Linie vom aristotelischen Konzept Es mag erstaunen, dass hier Aristoteles menschlicher Natur zu dem, was ein Akteur in und Xun Kuang als moralische Realisten mit- einer gegebenen Situation tun sollte. Deshalb einander verglichen werden, wenn man be- ist ein Vergleich mit Xun Kuang in Bezug auf denkt, dass der aristotelische Realismus auf den kognitiven Aspekt der Handlung möglich, Der Intellektualismus ist der menschlichen Natur beruht, während auch wenn der eine die menschliche Natur für natürlich ein hervorstechender Xun Kuang für seine Auff assung berühmt ist, gut und der andere für schlecht erachtet. Charakterzug griechischer dass »die menschliche Natur schlecht ist» (性 Der Intellektualismus ist natürlich ein Ethik. Doch waren die Chinesen 惡).⁶ In dieser Hinsicht könnte der Gegensatz hervorstechender Charakterzug griechischer genauso, wenn auch auf andere zwischen beiden Denkern kaum größer sein. Ethik. Doch waren die Chinesen genauso, Weise, an Erkenntnis interes- Aristoteles gründet seine Ansicht darüber, wenn auch auf andere Weise, an Erkenntnis siert. was gut ist, in einem gewissen Ausmaß auf die interessiert.⁸ Deshalb entsteht die Frage, wie menschliche Natur, während gerade sie es ist, ihre Zugangsweisen sich in dieser Hinsicht zu- die für Yun Xi für das verantwortlich ist, was überwunden werden muss. 8 Christoph Harbsmeier: Concepts of knowledge in Natürlich ist das Bild, das ich soeben prä- ancient Chinese thought, in: Hans Lenk, Gregor Paul sentierte, eine Karikatur beider Denker. (Hg.): Epistemological Issues in Classical Chinese Philosophy, SUNY Press: Albany 1993, 11–30, hier S. 16: »The Bei genauerer Betrachtung ist es nicht die Chinese might never entertain any belief concerning menschliche Natur, ob man sie nun als gut a statement. He might never claim to know anything oder schlecht ansetzt, die uns Zugang zu den regarding a statement. He might only know about Quellen der Normativität gibt. Sie erlaubt es things. The only thing he might do is learn to treat nicht einmal, die Tugenden zu deduzieren, die X as Y, and if he does so successfully, he will use the man haben sollte.⁷ Es ist das Erkennen der Si- word zhi, know to indicate this success.� Xun Kuang macht eine sehr interessante Unterscheidung zwi- 6 Zur Interpretation seines Natur-Begriff s siehe schen Erkenntnisvermögen und aktuellem Wissen in Eric Hutton: Does Xunzi have a consistent theory of hu- Chapter XXII Berichtigung der Namen: 所以知之在 man nature?, in: T. C. Kline III and Philip. J. Ivan- 人者謂之知；知有所合謂之智。»Das in Menschen, hoe (Hg.): Virtue, Nature, and Moral Agency in the Xunzi. durch das man weiß, wird Erkennen genannt; und Hackett: Indianapolis 2000, 221–236. das am Erkennen, das korrespondiert, nenne Wis- 7 Vgl. z.B. Timothy Chappell: ‘The Good Man is sen.» (HY XXII 5, K.
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