试论后现代主义伦理学的相对主义意蕴

后现代主义是对现代主义或现代性的“反动”.后现代主义伦理学蕴含了浓厚的相对主义色彩.理清后现代主义的相对主义及其与现代主义(或现代性)的复杂关系,以及后现代的道德与后现代伦理学的关系,将有助于我们对当代社会伦理学的研究和现实道德的建设.     

现代西方伦理学发展的新趋势

二十世纪西方伦理学,以穆尔(直觉主义伦理学代表)批判过去伦理学的“自然主义错误”为开端,开始转向具有形式主义和非理性主义倾向的元伦理学。直觉主义和新实证主义采用严格科学的方祛,企图建立“科学的伦理学”,克服当时西方社会发生的道德危机,巩固资本主义社会的道德价值。但是,结果却与他们的愿望相反,直觉主义和新实证主义伦理学理论使道德理论脱离了现实社会生活和     

从后现代主义思维策略看医学

从后现代主义思维策略看医学广州中医药大学（５１０４０７）邱鸿钟后现代主义思潮的出现与当代世界社会经济的转型有密切的关系。正如垄断资本主义经济带来现代主义一样,当代“多国化”的资本主义经济以科学技术和信息为特征带来了后现代主义。现代主义和后现代主义都反...     

后现代西方伦理学导论

后现代西方伦理学代表西方伦理学史流变的最新动态,它对现代西方伦理学的超越既有突破后者的道德关怀和道德文化精神的一面,也有修正其伦理学方法论的一面.极端的后现代西方伦理学以批评和否定现代性和现代西方伦理学为主要品格,它侧重于否定和摧毁现代西方伦理学体系.温和的后现代西方伦理学以修正现代性和现代西方伦理学为主要品格,它试图重新确立西方伦理学的合理性和合法性地位.要保持旺盛的生命力,后现代西方伦理学必须兼有"批判性"和"建设性"这两翼.     

对"自由市场"神话的历史性反思——布罗代尔的视野

在布罗代尔的历史视野中，“资本主义”的根本特性是垄断性，它是与“市场经济”不可混淆的领域。它利用对市场的垄断同时又反对市场，因而使“自由市场”成为神话并常常幻灭。在历史上和现实中存在着种种垄断。其中，最根深蒂固的是：大商人对某种大销量商品的垄断、硬通货对软通货的垄断、经济世界中心区对半边缘区和边缘区的垄断。这些垄断总使“自由市场”无奈地失效。     

生态主义实践与后马克思主义方法

作为当代西方生态运动的重要组成部分的生态主义,是“新社会运动”的主流,是战后发达资本主义社会中出现的一种反现代性的政治思潮与实践。以E.拉克劳与C.墨菲为代表的后马克思主义话语理论,激进多元民主理论、生态主义政治立场、对启蒙运动的批判以及后结构主义方法,为生态主义实践的深入扩展提供了方法。一生态主义实践生态主义可以追溯到绿色和平运动在西方的兴起。生态主义深受卢梭和尼采等人为代表的欧美自然主义和浪漫主义思想的影响,对西方工业文明的成果及发展方向持怀疑和批判的态度。生态主义被定义为在生态学中建立和嵌入(embed…     

《伦理学之后——现代西方元伦理学思想》出版

《伦理学之后——现代西方元伦理学思想》(孙伟平著,江西教育出版社,2004)是一部系统研究元伦理学、特别是现代西方元伦理学思想的学术新著。该书运用哲学价值论的视角和方法,在对传统伦理学深刻反思的基础上,提出了关于元伦理学的一些新观点,特别是对现代西方元伦理学进行了系统的梳理和评析。     

西方元伦理学与规范伦理学的争鸣与融合

元伦理学和规范伦理学在现代西方进行了尖锐对峙与激烈争鸣,但在后现代西方进行了富有戏剧性的融合.分析西方元伦理学与规范伦理学之间的现代争鸣和后现代融合,不仅有助于我们了解西方伦理学在现代和后现代的发展轨迹,而且能够为我们认识伦理学的学科性质提供一些有益的启示.     

家族企业伦理研究的新视角--评《当代中国家族企业的伦理动因及其现代价值》

韦伯在《新教伦理与资本主义精神》等著作中对西方近代资本主义产生的文化动因进行了富有创见的考察,他认为新教伦理中的“天职”观念与禁欲精神对西方经济的发展产生了重大影响。韦伯的研究思路和思想观点对现代经济伦理学的发展无疑具有启发性价值。在市场竞争日益加剧、经济     

西方元伦理学的三个基本问题

元伦理学是 2 0世纪西方伦理学的主脉之一 ,它在现代西方伦理学历史上具有广泛而深刻的影响。在本文中 ,我们试图通过探讨西方元伦理学审视伦理学基本问题、事实与价值的关系问题以及道德实践问题的基本立场来展现现代西方元伦理学的基本理论框架     

Modernist Pills against Brazilian Alienism (1920–1945)

Abstract

Psychoanalysis arrived in Brazil at the turn of the twentieth century and was frequently used as a new tool in the process of conservative modernization. As such, it was used by psychiatrists, eugenicists and hygienists in their projects. But avant-garde Brazilian writers appropriated it in a different manner. They saw psychoanalysis as a new form of cultural therapy that represented the new Brazilian ‘modernity’. The paper deals precisely with this project. With this aim in mind, it analyses several works of the leading authors of the Modernist Movement and their Manifestos, seeking to draw attention to the particular way in which psychoanalysis was appropriated as a psychotherapeutic tool capable of assisting in the creation of an identity for the country. For this analysis, the concept of circulation and of appropriation were chosen as theoretical reference.     

马克思与现代性问题

马克思作为生活在现代性盛期的思想家,对现代性做了深入的诊断和批判。作者认为,马克思不是一个狭隘的对资本主义进行功能主义批判的制度分析论者,而是一个现代性的辩证的批判者。首先,他继承了个人自由和全面发展的现代性规范理想;其次,他通过对资产阶级法治国家和市民社会的批判,揭示把现代性理想与资本主义现代化的内在矛盾,并从这一批判中揭示现代性的新的出路,即社会主义和共产主义。这一方案虽然在现实中面临着许多理论和实践难题,但仍然构成我们今天现代性话语不可超越的视域。     

现代性的运作机制:反思性唯我主义

反思性唯我主义是现代性的运作机制;现代性的一些基本现象,技术主义、资本主义、自由主义和历史主义只有根据反思性唯我主义才能得到恰当的理解;要克服现代性的困境即普遍的异化现象和虚无主义,首先要克服反思性唯我主义。     

Modernity and Postmodernity: The Characteristics of Postmodern Cultural Media

From the academic frontier of modernity and postmodernity,the author aims at exploring the fission between modernity and postmodernity and also the characteristics of postmodern cultural media from a philosophical vantage point.This paper illustrates three aspects of Western modernity:individual modernity,social modernity,and instrumental modernity,and it also clarifies the issues in modernity,starting by explaining three forms of the cultural fission:avant-garde,modernism,and postmodernism.The paper then demonstrates that the rise of postmodernity represents a new transformation and new characteristics of contemporary Westem spirit,namely,the collision and compatibility of various concepts,in which popular culture and high culture,mass culture and elite culture,fashion and games as well as noise and silence have constituted an uncanny landscape of cultural media.This eerie landscape displays the indeterminacy of language,culture,art,consciousness,and aesthetics.From the perspective of theoretical innovation,the author proposes that the postmodem cultural media always displays its commodity and instrumentality,plays and entertainment,anti-culture and anti-art,replication and fabrication logically and practically as an outcome of post-industrial society.In conclusion,three critical issues are addressed:personal spiritual belief,the development of mass culture,and aesthetic principles.The postmodem cultural media has deeply influenced traditional culture,aesthetics,and how they are evaluated,resulting in cultural conflicts and a humanistic dilemma in the world of contemporary capitalism.     

Modernity and its imbalances: Constructing modern selfhood in the Mata Amritanandamayi Mission

This article explores the orientations towards ‘modernity’ among devotees of the popular female guru in contemporary India, Mata Amritanandamayi. It examines the understanding of modernity popularised by this guru and shows how this understanding informs the world views and lifestyles of her Indian followers. These followers, most of them educated, middle-class urbanites, are exposed to modernity in their everyday lives. The understanding of modernity in the guru's fold leads devotees to idealise a form of selfhood that allows expression for their faith and emotions and that thereby facilitates the transcendence of the so-called ‘imbalances' of modern personalities and lifestyles. The realisation of this form of selfhood does not mean a rejection of modernity. Instead, it purportedly better equips followers to cope with the stresses of modernity. This article analyses the logic that underpins this view of modernity, and the different interpretations, within this guru's fold, of the modern West and of its relationship to India.     

The essence, characteristics and limitation of post-colonialism: from Karl Marx’s point of view

Following postmodernism, post-colonialism reflects modernity from a new perspective—the cultural perspective. Post-colonialism interprets colonialism contained in modernity, deconstructs orientalism and cultural hegemonism, and turns western reflection of modernity into an inquiry about the global relationship between the East and the West. Post-colonialism brings forward a new theoretical domain, that is, the colonizational relationship between the East and the West in the process of modernization. This interpretation expresses a strong tendency of anti-western centrality and shares some ideas with marxism. This article discusses the essence, characteristics, and limitation of post-colonialism from the viewpoint of Marxism, expecting to further the study of post-colonialism and its relationship with Marxism. __________ Translated from Shehui Kexue Zhanxian 社会科学战线 (Front of Social Sciences), 2005 (2) by Wang Qi     

Chinese philosophy and western capitalism

It is commonly supposed that people of Asia, particularly the ethnic Chinese, subscribe to values which are not conducive to economic progress. The gap between the capitalist West and Asia is often attributed to the ‘cultural’ factor. Behind such perception is the supposition that capitalism is wholly a product of the West, alien to Asia and cannot be successfully embraced without doing violence to its cultural traditions. Against this position, I argue that classical capitalism is perfectly compatible with the key elements of Chinese philosophy. Whether or not there is anything in the suggestion of some historians that Quesnay borrowed from Confucianism, I argue that his economic doctrine could have developed from the fundamentals of Chinese philosophy. If I am right, the economic gap between the West and Asia has to be explained in terms other than the ‘cultural’ factor, such as, perhaps, colonialism and post‐colonialist ideologies.     

Modernity and its imbalances: Constructing modern selfhood in the Mata Amritanandamayi Mission

This article explores the orientations towards ‘modernity’ among devotees of the popular female guru in contemporary India, Mata Amritanandamayi. It examines the understanding of modernity popularised by this guru and shows how this understanding informs the world views and lifestyles of her Indian followers. These followers, most of them educated, middle-class urbanites, are exposed to modernity in their everyday lives. The understanding of modernity in the guru's fold leads devotees to idealise a form of selfhood that allows expression for their faith and emotions and that thereby facilitates the transcendence of the so-called ‘imbalances’ of modern personalities and lifestyles. The realisation of this form of selfhood does not mean a rejection of modernity. Instead, it purportedly better equips followers to cope with the stresses of modernity. This article analyses the logic that underpins this view of modernity, and the different interpretations, within this guru's fold, of the modern West and of its relationship to India.     

Spaces for feeling differently: Emotional experiments in the alternative left in West Germany during the 1970s

The article explores emotional practices amongst West German alternative leftists during the 1970s. It argues that leftists engaged in various forms of emotional practices that would allow them to produce feelings they missed in capitalist society. The article interprets these feelings as emotional experiments to feel differently that sometimes succeeded in the sense that they produced the desired feelings, but could also fail. These attempts to produce different feelings were based on a specific emotional knowledge about capitalism, that is an understanding of how capitalism, and specifically capitalist spatial arrangements, produced, regulated and restricted feelings. The emotional knowledge facilitated a variety of experiments that would yield the feelings that leftists missed so dearly under capitalism. The article focuses, first, on a variety of consciousness-raising and therapy groups where people tried to build new intimate relationships, and, second, on demonstrations and festivities that constituted temporal zones of exuberance. In both cases, changing spatial settings was a crucial element for producing different feelings.     

Islam and modernity: Islamist movements and the politics of position

With the advent of modernity in the West and the resulting progress that has made Western countries more ‘civilized’ than their counterpart in the Muslim world, Muslim and Arab intellectuals have triggered the debate over the utility of religion in the development of the West. Some intellectuals think that it is only by rejecting religion that the West has achieved astounding progress, while others believe that progress has no connection whatsoever with religion. By implication, Islam is not against progress and will never be if it is properly understood. Islamist movements, with their different positions towards the West and its modernity, differ as well in their conception of Islam in this changing world that is dominated in their views by the West.