试论西方资本主义发展进程中的伦理精神

在西方世界,自从文艺复兴之后,随着资产阶级革命的深入和资本主义生产的迅速发展,资产阶级越来越感到他们的利益与旧制度、旧道德以及旧的伦理精神的对立,同时在自己的阶级内部也有诸多的利益关系和矛盾需要调整。因此,他们迫切地希望重新建构与之适应的道德规范和伦理原则,形成新的伦理精神以协调这一时期的道德与利益的关系,调节个人利益与社会利益的矛盾。这一时期的伦理精神及特征,主要表现在以下几个方面。     

经济发展与人文精神

经济发展与科技创新追求的总体目标是社会的全面进步 ,即物质文明与精神文明的共同发展。人文精神作为精神文明的内核 ,与市场经济的关系具有两重性。从根本上说 ,现代化建设既需要科技创新的推动 ,也需要科学精神与人文精神两种精神的支持     

我国当代医药文化的伦理精神及其建构

当代医药文化是科技、经济与人文一体的复杂系统,其伦理精神应当集焦点于人,以实现医药科技为人的基本价值和目的;伦理精神是医药文化内在制度的核心,医药行业的良好秩序依赖于伦理精神及基于它的合理制度。在“现代性”的背景下,面临被“解构”的医药文化伦理精神建构更应侧重伦理的规范化和制度化,制度与德性共行,共同促进我国当代医药文化伦理精神的建构。     

科技工作者角色道德意识及其培育

科技工作者的角色道德意识既是对其角色责任、伦理期待和道德规范认知的前提和基础,又是对科技行为进行伦理调控和道德人格塑造的内在动力.因此,在角色扮演过程中,科技工作者必须深刻理解和把握自己所扮演角色的伦理道德要求,形成对以权利和责任为核心的道德原则和道德规范的自觉意识.只有对自身角色的道德要求有明确认知与觉解,才能自觉按照与角色要求相适应的道德规范、道德原则进行道德实践,进而养成角色道德自觉.     

关于民族精神若干问题的辩证思考

本文认为 ,关于民族精神的内涵应当区分客观形态的民族精神与作为弘扬和培育对象的民族精神。前者是中性的 ,既包含积极因素 ,也有历史的局限 ;后者则是适应实践发展需要的、积极的。文章根据对民族精神积极内涵的科学概括 ,分析了民族精神的构成要素及其关系 ,并提出弘扬和培育民族精神需要处理民族精神的民族性与世界性的关系、弘扬和培育民族精神与坚持真理的关系、继承和创新的关系。     

科学精神现代化与高新技术产业化

科学精神是发展的,与民族精神、时代精神相一致;现代科学精神的内容主要包括负责精神、实践精神和竞争进取精神。在科学精神的指导下,科学转化为技术并进而产业化,是近代以来科技发展和社会生产的实质。要坚持科技面向经济建设的方针,实现“科学、技术、生产”的统一,贯彻“科教兴国”战略。要正确认识和处理高新技术产业化与加强基础研究的关系、与转变经济增长方式的关系、与保护和发展民族工业的关系、与可持续发展战略的关系,使中华民族屹立于世界强大民族之林     

论中国佛学的精神及其现实意义

中国佛学的精神是在佛教中国化过程中形成的,是外来佛教与儒道为主要代表的中国传统思想文化碰撞、冲突、交流、融合的产物,中国传统的儒道思想文化在中国佛学精神形成过程中发挥了重要作用。中国佛学的圆融精神、伦理精神、人文精神是中国佛学精神的主要方面。圆融精神是佛教调和其内部思想学说及其与中国传统思想文化关系的产物,对不同思想学说的调和、包容和融合态度以及圆融性的理论是其基本内涵;伦理精神融合吸收了与中国传统宗法社会相适应的儒家世俗伦理,具有宗教伦理与世俗伦理相结合的特征;人文精神融合吸收了中国传统文化关注现实社会人生的精神特质,从而使出世的宗教融入了更多的关注现实人心、人生、人间的思想内容。中国佛学的精神对于今天不同文化之间的交流融合、当代社会的道德伦理建设、佛教适应社会主义社会以更好地发挥自身的积极作用等均具有现实意义。     

论点摘编

伊斯兰教伦理道德思想在社会主义道德建设中的积极作用李学忠在《回族研究》2003年第3期上撰文指出:伊斯兰教历来重视道德教育,其伦理道德思想内容丰富,主要包括三个方面:一是调整人与真主之间关系的道德规范;二是调整人与人之间关系的道德规范;三是调整人与社会之间关系的道德规范。伊斯兰教伦理思想在社会主义道德建设中同样起着积极作用:一、强调爱国主义,维护团结统一,反对分裂;二、“命人行善,止人作恶”;三、提倡孝敬父母、夫妻互敬、邻里友善的家庭美德和仁爱思想;四、提倡济贫扶弱、互助博爱的人道主义思想;五、树立诚实守信、公正…     

论哈贝马斯对道德规范的建构

哈贝马斯把道德规范视为一种主体间性结构,主要从两个方面对道德规范进行建构:一是在先验层面上,渗透重建后的理性即交往理性于道德规范之中,矫正其中的强制性关系和被扭曲部分;二是在现实层面上,通过相互作用建立理想的主体间性结构,依据角色结构的发展促使个体道德资质的形成,凭借原则提供道德依据和资源。哈贝马斯对道德规范的如此建构,确保了道德规范的可论证性和实践有效性,使道德问题重新诉诸一种更完善化的理性观念,最终使道德自我与相关他者实现内在的统一。     

论宗教的道德价值

原初的道德与宗教处于混沌一体之中。二者分化以后 ,宗教以其特殊方式提供道德规范的神圣性、道德理想人格的完满性与社会正义的至善性 ;在宗教信仰的特殊形式中蕴含着对真之笃信与对存在终极性关切的道德价值精神 ,并为道德规范提供价值合理性根据。     

A TALE OF TWO CONTROVERSIES: DISSONANCE IN THE THEORY AND PRACTICE OF RATIONALITY

Abstract. The relation between rationality in science and rationality in moral discourse is of interest to philosophers and sociologists of science, to educators and moral philosophers. Apparently conflicting conceptions of rationality can be detected at the core of two current socio-educational controversies: the creationievolution controversy and that concerning "moral education." This paper takes as its starting point the recorded views of participants in these controversies; exhibits the contradictions and their effect on the public; relates these contradictions to developments in the philosophy and history of science; and suggests, in a preliminary way, one approach for dealing with the problem.     

科技伦理责任功效探微

高科技发展所带来的伦理问题引发了社会对于科技伦理责任的关注。本文主要对科技伦理责任功效问题进行探讨,指出科技伦理责任能够提供科技进步的精神动力,引导科技行为的道德选择,影响科技主体的价值信念。同时,分析了科技伦理责任功效的实现基础,即观念、态度、动力和控制四大系统。     

论儒家知识分子的精神

两千多年的儒家思想凝炼出历代知识分子孜孜以求的三种精神,即修身精神、仁义精神和批判精神。在新时期继承和发扬儒家知识分子的精神对于当代知识分子的精神和思想重塑具有重要的现实意义和实践价值。     

Before the rules are written: navigating moral ambiguity in performance enhancement

In 1984, a number of US cyclists used blood transfusions to boost their performance at the Los Angeles Olympic Games. The cyclists broke no rules and dominated the Games, yet were later maligned as cheaters and dopers—they had, it seemed, violated some important norm, albeit one which was neither an official rule nor otherwise easily identifiable. Their case illustrates the moral ambiguity that arises when a performance enhancement is employed in a sport that has not addressed it. This article takes up the crucial question posed by such moral ambiguity: is it ethical to enhance performance through a substance or technology when no rules exist to prohibit it? We first examine ordinary ethical obligations that athletes carry based on their status as moral agents. We conclude that such obligations provide some guidance, but cannot resolve the issue. We then examine arguments that take sport as a unique social practice that presents its own moral obligation not to use performance enhancers. We argue that these ‘spirit of sport’ arguments, developed by McNamee and Loland and Hoppeler cannot resolve the issue either. We conclude that when the rules governing sport are silent on the issue of performance enhancement the constraints on its ethical use are limited at best.     

IN DEFENSE OF PUBLICS: PROJECTION,BIAS, AND CULTURAL NARRATIVES IN SCIENCE AND RELIGION DEBATES

John H. Evans's recent book Morals Not Knowledge is a timely argument to recognize broader social and cultural factors that might impact what U.S. religious publics think about the relationship between science and religion and their attitudes toward science and/or religion. While Evans's focus is primarily on what can be classed as moral issues, this response argues that there are other factors that sit within neither the older epistemic conflict model approach nor a moral conflict model approach that also merit further investigation. There is a significant need for further research that examines the social, psychological, (geo)political, and broader cultural factors shaping people's social identities in relation to science and religion debates. When undertaking such research, we need to be wary of creating a binary between scholarly and public space discourse. Social scientific research in this field should be led by public perceptions, attitudes, and views, not by concepts or frameworks that we project onto them.     

医学教育人文精神缺失的弊端及对策

人文精神本是医学学科的根本要旨之一,然而,目前医学教育中普遍存在着人文精神缺失的状况.从医学教育的宗旨、医学模式的转变、医学生的综合素质、医患关系方面剖析了人文精神缺失的弊端并提出了相应对策.     

宋明理学“为学”与“修德”并进论对当代科技的启示

科技异化是当代社会所面临的重大问题,消除科技异化,保证科技的健康发展和合理应用成了当务之急。宋明理学强调以居敬诚意的“修德”为认知求真的“为学”的前提和条件,倡导“为学”与“修德”统一并进,这对于今天强化科技活动的伦理价值和提升科技主体的道德责任,进而消除科技异化,具有重要启示。     

生命科学家的社会伦理责任

生命科学的发展导致了复杂的伦理道德问题,对传统的社会道德观念形成了强烈的冲击.为了最大限度地避免和消除生命科学技术的负面效应,必须制定相应的科技政策和强有力的社会伦理道德规范来约束生命科学家的行为,增强生命科学家的社会责任感,使生命科学更好地为人类造福.     

RELIGION AND SCIENCE IN AN ADVANCED SCIENTIFIC CULTURE

Abstract. These are reflections on the Arkansas creationist trial by a witness for the American Civil Liberties Union. The following points are stressed: First, religion took the lead in defending science at the trial. Second, the appearance of creation science is a function not only of Protestant fudamentalism but also of the establishment of science in our wider culture. It represents a "deviant science" in such a culture. Third, our century has manifested many such bizarre unions of ideological religion and modern science. This shows that science is dependent upon its humanistic, moral, and religious matrix for its social and historical health. Fourth, part of the cause of the rise of creation science has been the power, status, and self–assurance of science that it represents "the only form of truth." Fifth, religion in turn tends both to increase and to become fanatical in advanced and precarious cultures; religion, therefore, needs rational and moral criticism if it would help in the creation of social health.     

THE CHINESE PRACTICE-ORIENTED VIEWS OF SCIENCE AND THEIR POLITICAL GROUNDS

In China, practice-oriented views of science can be traced back to antiquity. In ancient times, the Chinese people independently created and developed application-oriented sciences, but they ignored basic science. In modern times, China learned and introduced Western science and technology as a practical instrument to protect the nation and make it prosperous and powerful. Through technology and production, science has been playing an immediate and major role in the development of socialism since 1949. Since 1978, the Chinese government has always emphasized that science and technology are the primary productive forces. From ancient times to the present, the practice-oriented views of science are grounded in politics. Science has been the handmaiden of politics since the Qin Dynasty. However, this state of affairs hinders the development of basic science, a science that is not oriented toward immediate application. It also hinders open-minded, critical reflection on the downsides or limits of science, which could draw on broader (moral, spiritual, or religious) values.