转向生活世界的伦理学变革

转向生活世界的伦理学变革,使当代伦理学研究从对普遍化的道德原理和道德体系的知识论建构转向对以现代性问题为背景的现实生活世界的道德关切.在这种变革中,当代伦理学研究实现着从体系意识向问题意识的转变,引发了应用伦理学的勃兴和德性伦理传统的当代复兴,从而使伦理学的人学价值意蕴得以彰显.当代伦理学的发展还需要在此基础上,进一步面向现实生活世界,实现问题意识与理论意识的互动、德性伦理与规范伦理的整合、道德共识与差异伦理的和谐.     

儒家伦理传统与儒家道德记忆

道德记忆是人类记忆思维活动的一种特殊表现形式,是人类道德生活经历在脑海里留下的印记或印象。道德记忆是儒家慧命赓续的伦理传统得以延续的精神力量,它不仅仅使得儒家伦理精神不断历经传承、发展、演绎而形成了体系完备的理论形态,更使得儒家伦理以文化心理的社会形式引导着人们的道德实践活动。道德教化是儒家伦理传统的道德记忆方式,儒家以道德教化来守护角色记忆与定位道德责任、塑造榜样记忆与开展教化示范,并通过实践道德记忆达到知行合一。珍惜儒家道德记忆、传承发展儒家优秀伦理传统是一个富有时代意义的重要话题。道德记忆是一个立意高远、形象生动、涉面甚广、兼具理论与现实关怀的创造性学术范畴,它不仅为我们考察儒家伦理传统提供了一个崭新视角,对于我们当今如何开展伦理学研究也带来了深刻的学术思考。     

儒家诚信道德的现代转化

现代社会的信用伦理只能在现有的文化传统基础上建立。中国传统文化中并不缺乏诚信资源 ,当代中国社会的伦理生活表明 ,以儒家为代表的诚信道德传统作为一种活着的有生命力的伦理传统依然在人们的现实生活中发挥着独特的影响 ,而且必将成为建构现代信用伦理的根本和主要资源。但是 ,现代社会与传统社会的经济关系、人际关系都发生了根本性的变化 ,儒家的诚信伦理在内涵和外延上都需要转化和扩充 ,将之直接作为规范市场经济的伦理原则难免捉襟见肘 ,这也正是时下人们在“人无信不立”的古训面前呼唤诚信的原因所在。儒家的诚信伦理要在市场经…     

传统道德在现实中难以践履原因探析

继承和发扬中华传统美德是传统道德研究最重要的任务.但是继承和发扬的前提是,必须从理论上澄清传统道德存在的问题,否则,很难使传统道德的思想和规范在现实中落到实处.传统主流道德思想在理论上存在两个痼疾:一是作为行为规范的伦理,因拔高了"合理规范"的标杆,对人的要求过高;二是作为生活价值的道德,因缺乏超越的维度,其境界又偏低,所以导致了这些"规范"在现实生活中常常形同虚设.解决这个问题的出路在于:让规范成为行为的"合理"规范,让道德回归生活的"应然"价值.     

德性与伦理规范刍议

道德都是历史的、具体的,但并不意味着人类不存在某种道德的普适性,也不表明当今社会毋须对普适伦理的寻求.康德的道德既是德性又是规范性;既是道德主体之自觉,又含有道德本体之意味,两者是内在统一的.然而,西方社会因历来政治、法律重于伦理道德,更多的表现为外在的规范伦理.中国传统伦理思想与之不同,是以内在规范和道德自觉之统一为其特征.传统的规范性道德理论,面临现代社会纷繁复杂的价值观和道德无序的局面,已无能为力.德性伦理的复兴,并不排斥伦理规范,而是要在新的历史条件下化外在规范为内在规范,使德性和规范在更高的层面得到内在统一.     

略论儒家经济伦理的历史地位与现代价值

经济伦理是社会伦理发展的睛雨表,更是直接推动社会经济、政治、文化发展的精神力量。儒家经济伦理作为中国传统社会伦理体系中的有机组成部分,对于中国传统伦理的发展和政治、经济、文化的发展起着重要的作用。但儒家经济伦理的现代价值与时代局限性并存。为了充分挖掘儒家经济伦理的资源,使之服务于和谐社会建设,不仅要从伦理精神和伦理规范层面实现儒家经济伦理的现代转型,还需要在制度层面实现改革,创造一个包容古今文明精华的制度环境。     

医疗实践中如何处理德性伦理与规范伦理的关系

正1基本涵义规范伦理有广义和狭义之分,广义的规范伦理是与元伦理学相对应的探讨道德领域的实质性内容的伦理体系,包含德性伦理。本文只讨论狭义上的规范伦理,即把研究的对象指向现实生活,强调通过探讨善与恶,正当与不正当,应该与不应该之间的界限与标准,研究道德的基础、本质及规律,试图形成道德的基本原则、规范,从而约束和指导人们的生活实践。规范伦理重在"规范"、"准则"。德性伦理是把关于人的品格的判断作为最基本的道德判断的理论。德性伦理聚焦于道德主体,即行为的推动     

借鉴儒家伦理培育公民道德的思考

随着社会主义市场经济与民主政治的发展,开展公民道德教育,培育公民道德等都成为摆在我们面前的现实问题。这需要从以儒家伦理文化中吸取资源。因为,从文化的角度看,道德具有历史的延续性,而新的道德也离不开历史的基础。然而,这种吸取是有条件的,一方面需要对儒家伦理进行精华与糟粕的辨析,另一方面,需要结合传统与现代的时代特征,既厘清儒家伦理和公民道德之间的区别,又探寻两者的关联,在此前提下提炼可供吸取的资源。     

“初级化”伦理与“次级化”伦理——东西方社会伦理特性比较

不同的社会有不同的伦理,而儒家伦理与西方社会的伦理正好相对而立.传统中国社会由于将一切社会关系都建立在“五伦”基础上,主张基于血缘的“自然道德”,由此造就了儒家伦理属“初级化”伦理的属性.西方社会则将所有社会关系悉数中介化,主张“走出基于血缘而产生的自然道德”,因而形成了“次级化”的伦理属性.     

德性之"仁"与规范之"仁"——简论早期儒家的"仁"说及其现代价值

"仁"是早期儒家学说中的重要范畴.这一范畴既表明了儒家所理解并推崇的最高德性,又界定了儒家所主张的人们生活中普遍适用的行为规范.在儒家学者看来,如果一个人在社会生活中能够自觉地坚持"由仁义行",其结果则可为"行仁义".换言之,一个人若能够具备由"仁"这一范畴所表达的美好德性,实践由"仁"这一范畴所界定的伦理规范,其行为就会是道德的行为,亦即能获取自己圆满的人生价值.在儒家学说中,这种以"仁"范畴表达和论释的人的美德与行为规范及二者统一的伦理思想,值得我们在新的时代条件下借鉴与思考.因为人的德性与人的德行统一,德性是德行的基础,具备良好的德性,可导引行为的道德;坚持德行,则可以完善和彰显人的美德,正是今天我们在现实生活中倡导与追求的伦理意识.而这样的伦理意识早已蕴含在儒家以"仁"范畴为中心建构起来的仁学系统之中.     

范式转换与道德生活史的研究

伦理学就是一种生活观。伦理思想史的研究需要范式的转换,即由思想史转向道德生活史,研究社会变迁视野中的道德变迁,研究具体历史条件下的社会伦理关系,研究民众层面的日常道德生活。     

The relational self and the Confucian familial ethics

In this article, I shall briefly examine the basic characteristics of Confucian familial morality, especially of the concept of filial piety, and argue that ancient Confucians tend to be conservative on allowing breach of filial obligations although they may not entirely exclude particular considerations to exceptional situations to a certain degree. I shall then argue that this conservative aspect of the Confucian idea of filial piety accurately captures some distinctive features of familial relationships and may thus shed light on our understanding of the ethical nature of human family life and our philosophical investigation of familial ethics.     

略论王学与中国传统伦理道德的危机

中国传统伦理道德发展到明中叶出现了反映当时市民社会道德要求的新的因素,这些因素从传统伦理道德中引发出所谓叛逆的学说,从而导致了传统伦理道德的危机。这一发展倾向,是从中兴理学的王守仁开始,至其后学泰州学派而发展到极端。它导致了传统道德的失范、伦理思想对生活的贴近和对工商市民道德要求的认同。     

从道德本位到权利本位的转换——梁启超《新民说》审视

梁启超《新民说》是对以《大学》为代表的中国传统“新民”思想的改造和发展。他以民权、独立、自由的资产阶级“公德”代替以伦理道德为核心的封建主义的“私德” ,用中西文化中的优秀道德传统构建新国民 ,实现了从以伦理道德为本位的旧道德向以权利为本位的新道德的转换 ,“旧国民”向“新国民”的转换。     

From Normative Spheres to Normative Practices: New Prospects for Normative Theory after Habermas

Abstract

In this paper I argue against Jürgen Habermas’s theoretical dualism between ethics and morality. I do this by showing how his account of normativity is vitiated by an unnecessary superposition of a social-evolutionary and a theoretical-linguistic account of normativity, and that this brings about theoretical problems that in the end cannot be overcome. I also show that Rainer Forst’s attempt at salvaging Habermas’s distinction is equally doomed to failure, but that his attempt nevertheless invites new and more fruitful avenues for normative theory that are worth exploring. The conclusion of this paper is that traditional notions of ethics and morality can be preserved provided we heavily redefine their meanings and release them from some of the theoretical work they have been expected to accomplish, but that to complete this transition we also need to supersede Forst’s pluralization of normative contexts toward a theory of normative practices that in the end makes the distinction between ethics and morality workable but useless. I begin by first locating the debate about ethics and morality within the context of recent normative theory (§1), and proceed to examine the two main strategies through which Habermas has elaborated his idea of a sharp dualism between ethics and morality (§2). I then introduce a theoretical distinction between what I call a horizontal and a vertical integration of ethics and morality (§3) and contend that whilst only the horizontal is viable, Habermas decidedly prefers the idea of a vertical integration (§4). With this work done, I proceed to complete my critique of Habermas’s argument and show how, by recovering the pragmatist roots of his thought, an alternative solution based on a functionalist understanding of morality could be envisaged (§5). I then conclude by examining Rainer Forst’s attempt at salvaging Habermas’s account, and show that the failure of Forst’s attempts opens the way for new and more fruitful approaches to normative theory which are more likely to recover the pragmatist roots of Habermas’s thought (§6).     

Medical Ethics Research Between Theory and Practice

The main object of criticism of present-day medical ethics is the standard view of the relationship between theory and practice. Medical ethics is more than the application of moral theories and principles, and health care is more than the domain of application of moral theories. Moral theories and principles are necessarily abstract, and therefore fail to take account of the sometimes idiosyncratic reality of clinical work and the actual experiences of practitioners. Suggestions to remedy the illnesses of contemporary medical ethics focus on re-establishing the connection between the internal and external morality of medicine. This article discusses the question how to develop a theoretical perspective on medical ethical issues that connects philosophical reflection with the everyday realities of medical practice. Four steps in a comprehensive approach of medical ethics research are distinguished: (1) examine health care contexts in order to obtain a better understanding of the internal morality of these practices; this requires empirical research; (2) analyze and interpret the external morality governing health care practices; sociological study of prevalent values, norms, and attitudes concerning medical-ethical issues is required; (3) creation of new theoretical perspectives on health care practices; Jensen's theory of healthcare practices will be useful here; (4) develop a new conception of bioethics that illuminates and clarifies the complex interaction between the internal and external morality of health care practices. Hermeneutical ethics can be helpful for integrating the experiences disclosed in the empirical ethical studies, as well as utilizing the insights gained from describing the value-contexts of health care practices. For a critical and normative perspective, hermeneutical ethics has to examine and explain the moral experiences uncovered, in order to understand what they tell us.     

Is There a Place for Traditional Values and Virtues in Society Today?

This paper argues that rather than looking to the past for a previously developed set of traditional values and virtues we should instead look to the past for ways of thinking about morality and ethics which may be found in the “tradition” and which may also be relevant for the contemporary situation. It examines the causes of the disconnection between traditional ways of thinking and the contemporary situation at two levels: the marginalization of morality and the disarray in ethics. Both aspects are found to be rooted in the emergence of the empirical scientific differentiation of consciousness. The paper then goes on to ask what resources in the tradition may be found to overcome the gap between ancient and modern, or traditional and contemporary, ways of thinking about morality and ethics. The contemporary relevance of the thought of Bernard Lonergan to this issue is examined.     

Separation of politics and morality: a commentary on Analects of Confucius

Confucians emphasizes and values morality, hence observers tended to regard moralities as politics so that the independent politics in the Confucian tradition has become implicit. Through a perusal of the Analects of Confucius, we can find that ethics and politics were separated from and independent of each other to Confucius, the primitive Confucian: he did not substitute ethics for politics. __________ Translated from Nanjing Shifan Daxue Wenxueyuan Xuebao 南京师范大学文学院学报 (Journal of School of Chinese at Nanjing Normal University) by Huang Deyuan     

Business ethics and computer ethics: The view from Poland

An Aristotelian approach to understanding and teaching business ethics is presented and defended. The newly emerging field of computer ethics is also defined in an Aristotelian fashion, and an argument is made that this new field should be called “information ethics”. It is argued that values have their roots in the life and practices of a community; therefore, morality cannot be taught by training for a special way of reasoning. Transmission of values and norms occurs through socialization — the process by which an individual absorbs not only values but also the whole way of life of his or her community. It follows that business ethics and information ethics can be considered kinds of socialization into a profession: role learning and acquiring a new self-identification. This way of understanding fields of applied ethics is especially important for their proper development in Central-Eastern Europe because of endemic factors which are the result of recent political developments there.     

Science, Human Nature, and a New Paradigm for Ethics Education

For centuries, religion and philosophy have been the primary basis for efforts to guide humans to be more ethical. However, training in ethics and religion and imparting positive values and morality tests such as those emanating from the categorical imperative and the Golden Rule have not been enough to protect humankind from its bad behaviors. To improve ethics education educators must better understand aspects of human nature such as those that lead to ??self-deception?? and ??personal bias.?? Through rationalizations, faulty reasoning and hidden bias, individuals trick themselves into believing there is little wrong with their own unethical behavior. The application of science to human nature offers the possibility of improving ethics education through better self-knowledge. The author recommends a new paradigm for ethics education in contemporary modern society. This includes the creation of a new field called ??applied evolutionary neuro-ethics?? which integrates science and social sciences to improve ethics education. The paradigm can merge traditional thinking about ethics from religious and philosophical perspectives with new ideas from applied evolutionary neuro-ethics.