略论罗尔斯顿环境伦理学价值范式的生态转向

通过论证大自然及其非人存在物的内在尺度和内在价值,罗尔斯顿的环境伦理学实现了价值范式由主观工具价值论向客观内在价值论的转换;通过论证生态系统的系统价值统摄个体生命的内在价值和工具价值,以及人类整体环境利益高于个体利益,罗尔斯顿的环境伦理学实现了环境整体主义转向.客观内在价值论并不否认人的主观价值的存在,环境整体主义也不排斥而是包容了人类利益和个体利益,罗尔斯顿环境伦理学价值范式的生态转向,通过强调道德的关系性和整体性而赋予了伦理道德以涵容更广的生态性.     

质疑非人类中心主义环境伦理学的内在价值论

非人类中心主义环境伦理学认为自然具有内在价值 ,并试图通过价值客观主义和泛主体论来提供理论证明。可是他们的证明并不成功 ,因为价值并不是自然物的客观属性 ,非人存在物也统统不是什么“价值主体”     

论西方环境伦理学对我国生态文明理论研究的影响

以"人类是否对自然承担直接道德义务"的问题为根据,可以将西方环境伦理学划分为非人类中心主义和人类中心主义两种类型。这两种类型的环境伦理学存在尖锐的分歧和激烈的争论背后却具有理论基础、价值立场的一致性。从理论基础的一致性看,它们都割裂自然观与历史观的辩证统一关系,这使得它们不去探讨一定的社会制度和生产方式下人类和自然之间的实际的物质与能量交换关系是如何断裂的,进而把生态危机的本质归结为生态价值观的危机,秉承的都是一种抽象的文化价值决定论;从价值立场的一致性看,它们不仅都是为资本主义制度和生产方式辩护的伦理学,而且漠视人民群众和发展中国家为了消除贫困追求生存的发展权与环境权,是一种以追求"生活质量为导向"的"西方中心主义"的环境伦理学。我国的生态文明理论研究开始于对西方环境伦理学的引进、评介,由此形成借鉴或认同人类中心主义或非人类中心主义两种类型的生态文明理论。随着学术界对西方环境伦理学在理论基础和价值立场上的缺陷的认识更加深入,学术界提出了环境伦理学本土化的理论主张,这也使得学术界开始运用马克思主义关于人与自然关系的理论,在吸收西方环境伦理学积极成果的基础上,建构中国形态的生态文明理论,...     

从生态整体主义看中国佛教文化与马克思思想的共通点

生态整体主义作为当前衡量生态平衡和可持续发展的价值尺度,具有一定的普适性.从生态整体主义的视角出发,中国佛教文化同马克思思想在本体论、人与自然的辩证关系两个层面都体现着生态整体主义的价值理念,存在着一定的相融互通.两者的结合既符合当前传统文化现代性转化的发展趋势,又可为构建新时代生态文明社会和人与自然生命共同体提供一种...     

20年来国内西方元伦理学研究的走向、成就与得失

国内的西方元伦理学研究在20世纪80年代末取得了一些初步的成果,此后这一领域的研究逐步受到重视,至今已有较大的发展。对其20年来发展的进程、成就、得失和前景的回顾、总结与前瞻,对     

On Empty Compliments and Deceptive Detours A Neopragmatist Response to Theodore W. Nunez

The philosophical question Nunez raises is whether we can have, as he thinks we need, a theoretical grounding for appeal to the intrinsic value of nature. This article examines the neopragmatist reasons for repudiating metaphysical realism's notions of intrinsicality and subject-independent reality. Following the holism of Donald Davidson and Richard Rorty rather than the epistemological premises of Holmes Rolston and Bernard Lonergan, the author concludes that coping with the ecological crisis does not require conjuring an epistemic crisis. Environmental ethics in neopragmatist hands would seek procedures for bringing about agreement in improving our practices, not our epistemology.     

进化伦理学及其向西方传统伦理学的挑战

在“进化伦理学”这个名称下,容纳了形形色色的具体构想。但是,各种进化伦理学纲领都以进化论来理解和把握人类道德现象。广义进化伦理学就是道德进化论。它侧重于对道德现象进行描述和说明（解释）,但也试图对已有的道德规范体系进行评价,并在评价的基础上对已有的道德规范进行限定或修正,因而并未完全丧失规范伦理学的性质。进化伦理学对西方传统伦理学的基础、学科性质和若干核心伦理观念提出了尖锐的挑战。     

中国传统女性伦理与礼仪及其现代价值

中国传统女性伦理与礼仪内容庞杂,糟粕精华并存。现代女性伦理与礼仪建设应当摒弃其中维护男性特权,束缚女性人身自由的非人道性的糟粕,承继其中具有现代价值的精华,从而建立人道、文明、科学的现代女性伦理与礼仪新体系。     

The Relatively Infinite Value of the Environment

Some environmental ethicists and economists argue that attributing infinite value to the environment is a good way to represent an absolute obligation to protect it. Others argue against modelling the value of the environment in this way: the assignment of infinite value leads to immense technical and philosophical difficulties that undermine the environmentalist project. First, there is a problem of discrimination: saving a large region of habitat is better than saving a small region; yet if both outcomes have infinite value, then decision theory prescribes indifference. Second, there is a problem of swamping probabilities: an act with a small but positive probability of saving an endangered species appears to be on par with an act that has a high probability of achieving this outcome, since both have infinite expected value. Our paper shows that a relative (rather than absolute) concept of infinite value can be meaningfully defined, and provides a good model for securing the priority of the natural environment while avoiding the failures noted by sceptics about infinite value. Our claim is not that the relative infinity utility model gets every detail correct, but rather that it provides a rigorous philosophical framework for thinking about decisions affecting the environment.     

Rolston, Lonergan, and the Intrinsic Value of Nature

In recent metaethical debate over ways to justify the notion of intrinsic natural value, some neopragmatists have challenged realist conceptions of scientific and moral truth. Holmes Rolston defends a critical-realist epistemology as the basis for a metaphysics of projective nature and a cosmological narrative—both of which set up a historical ontology of objective natural value. Pure ecological science informs the wilderness experience of Rolston's ideal epistemic subject, the sensitive naturalist. The author argues that Rolston's account of the relation between knowing and valuing can be clarified and strengthened by appropriating Bernard Lonergan's transcendental method. Conversely, Lonergan's view of moral self-transcendence can be developed further in light of Rolston's virtue epistemology, which is embodied in the figure of the sensitive naturalist.     

西方政治伦理思想的历史流变及其启示

自古至今,西哲们紧跟时代的脚步,不断把西方的政治伦理观推陈出新:美德政治伦理、神性政治伦理、非道德主义的政治伦理、权利政治伦理。全面、系统地梳理和展现西方政治伦理思想的演变及其价值诉求,对于理解和把握政治伦理学中的一些重要理论问题具有重大的启迪意义。     

Virtue Ethics, The Analects, and the Problem of Commensurability

In support of the thesis that virtue ethics allows for a more comprehensive and consistent interpretation of the Analects than other possible models, the author uses a structural outline of a virtue ethic (derived from Alasdair MacIntyre's account of the Aristotlelian tradition) to organize a discussion of the text. The resulting interpretation focuses attention on the religious aspects of Confucianism and accounts for aspects of the text that are otherwise difficult to explain. In addition, the author argues that the structural similarities between the Aristotelian and Confucian conceptions of self-cultivation indicate a dimension of commensurability between the two traditions, despite very real variations in specific content. Finally, the author suggests how crosscultural commensurability, in general, can be understood on a theoretical level.     

试论西方伦理学的科学路径

由于文化的差异,西方伦理学在发展路径上表现出明显的科学化倾向:一方面,与中国伦理学认为通达道德境界的道路只能是修身养性不同,西方伦理学却主张科学的理性有助于达到道德的理想目标;另一方面,与中国伦理学甚至认为为道与为学在根本上是对抗的相反,西方伦理学却断言美德本身就是知识。