Moes M
Department of Philosophy, Grand Valley State University, 1 Campus Drive, Allendale, MI 49401, USA.
Perspect Biol Med. 2001 Summer;44(3):353-67. doi: 10.1353/pbm.2001.0055.
The first part of this article construes crucial passages from the Platonic dialogues as evidence that Plato takes medicine as a model for moral philosophy and as one of the organizing principles for his writing of the dialogues. The second part reflects upon the significance of one of the most debatable implications of the model: the comparison between health and illness, on the one hand, and moral virtue and moral vice, on the other. It articulates 10 illuminating aspects of this comparison and two potentially serious objections to it. The third part of this article examines what the model implies about the roles of medicine and moral philosophy in the political community and about the natures of doctor-patient and philosopher-interlocutor relationships. It highlights Socrates' criticisms of a kind of politics that covers over moral causes of social disorders by means of Band-Aid legislation, and emphasizes that according to the model, both the doctor and the moral teacher confront agents who must cooperate in the process of reform and accept whatever responsibility they have for their conditions.
本文第一部分解读了柏拉图对话录中的关键段落，以此作为证据表明柏拉图将医学视为道德哲学的典范，以及他撰写对话录的组织原则之一。第二部分思考了该典范最具争议的含义之一的重要性：一方面是健康与疾病的比较，另一方面是道德美德与道德恶行的比较。它阐述了这种比较的10个有启发性的方面以及对它的两个潜在严重异议。本文第三部分考察了该典范对于医学和道德哲学在政治共同体中的作用以及医患关系和哲学家与对话者关系的性质意味着什么。它突出了苏格拉底对一种通过权宜立法掩盖社会混乱道德根源的政治的批评，并强调根据该典范，医生和道德教师都面临着在改革过程中必须合作并为自己的状况承担责任的行动者。
