论伦理秩序

实存的伦理关系是客观条件与主观条件的历史性统一,伦理关系本质上是现实合理性秩序中的关系,是有主体精神渗透其中并通过道德、法律、习俗等规则体系维系的关系,它的首要问题是秩序的合理性和正当性。研究伦理秩序应把道德和伦理两个概念加以区分;伦理秩序的顺畅和谐在于道德的有效调节,也在于法律的有效控制。伦理秩序在社会变革中经过必然与自由的辩证运动,使矛盾化解,推动社会和谐发展。和谐社会应当是以公正支撑的合理的伦理秩序的社会。     

中国儒家传统金融伦理思想初探

本文试图探讨儒家的金融伦理思想。文章认为:儒家由人性自利的基础出发,强调金融合理的自然主义立场;由此进一步导出仁义为本的民本主义;智勇兼重的理性精神;礼让为先的合作精神等主要金融伦理原则。这些原则与诚信原则、互利互惠原则、节俭原则等一起构造了中国古代金融伦理体系。我们应该积极有效地从这些资源中吸取养料,在改造发展的原则下为建设适应社会主义市场经济制度的崭新的金融体系而努力。     

On Measuring Work Ethic: A Neglected Work Commitment Facet

Work ethic has been underrepresented in work commitment studies, compared to other work commitment facets such as job involvement, career commitment, and organizational commitment. Using exploratory factor analysis on an overall sample of 543 participants, this study identified a four-dimension work ethic concept. The four dimensions found were hard work, nonleisure, independence, and asceticism. Various subsample analyses further supported this four-factor structure. Results and limitations of the study, including the potential incorporation of a shortened 12-item work ethic scale into a more general work commitment measure, are discussed.     

论公民道德建设的文化生态基础

为了使公民道德能在我国整个社会文化生态系统中获得稳定的、可持续的快速发展,必须深入考察、全面审视和正确把握我国现今的文化生态系统,努力探寻使系统保持良性循环并不断优化的最佳途径,从而为公民道德建设提供一个健康、坚实的客观文化基础。     

生态伦理本体的反思与重构

在目前的生态伦理学研究中,无论是主张以人为伦理本体还是强调以自然为伦理本体,都属于黑格尔所嘲笑的原子式的没有精神的思维方式.超越这种有限思维在于将这两种对立的生态伦理本体统一起来,形成一种生态人性的伦理本体.由于这种生态人性是人同自然界的本质一体化,人为中心即自然为中心,自然为中心即是人为中心,于是就消解了人类中心论与自然中心论的对立,并成为二者存在的真理.     

浅析中国社会政策的价值选择与伦理定位——以公民权利为视角

任何政策制定和执行都由一定的理论基础和价值理念作为支撑,对于我国的社会政策体系构建而言,只有在全面把握社会发展的客观进程的基础上,突破以往的狭隘视角,以生活质量、公民权利、主动参与等更为宽阔的角度出发来确定社会政策体系中福利、贫困等核心概念,才能为社会政策体系的制度设置奠定坚实而长效的价值基础。     

公民道德建设的实效性刍议

为了保证公民道德建设取得实效,我们必须做到以下三个有机结合：他律机制和自律机制有机结合;灌输机制和接受机制有机结合;普遍性和特殊性有机结合。     

Dialogue among Friends: Toward a Discourse Ethic of Interpersonal Relationships

Despite clear parallels between Jürgen Habermas's discourse ethics and recent scholarship in feminist ethics, feminists are often suspicious of discourse ethics and have kept themselves mostly separate from the field. By developing a sustained application of Habermas's discourse ethics to friendship, Keller demonstrates that feminist misgivings of discourse ethics are largely misplaced and that Habermas's theory can be used to develop a compelling moral phenomenology of interpersonal relations.     

中国心理学会临床与咨询心理学工作伦理守则

2007年1月中国心理学会(以下简称“本学会”)制定的临床与咨询工作伦理守则(以下简称“本守则”),是本学会根据中华人民共和国民政部《社会团体登记管理条例》和其他国家相关法律、法规,授权中国心理学会临床与咨询心理学专业机构与专业人员注册标准制定工作组(以下简称“制定工作组”)在广泛征集有关专业人士的意见后制定的。制定本守则的目的是让心理师、寻求专业服务者以及广大民众了解心理治疗与心理咨询工作专业伦理的核心理念和专业责任,并籍此保证和提升心理治疗与心理咨询专业服务的水准,保障寻求专业服务者和心理师的权益,增进民众…     

Toward a Confucian Ethic of the Gift

In this essay I discuss how the relational ethic characteristic of Classical Confucianism articulates an ethic of gift exchange. I first discuss the tradition that Confucius appropriated and show that the gift was utilized to form, maintain, and symbolize social relationships in Shang, Zhou, and Warring States China. I then go on to discuss the implications of this view by addressing two difficulties of gift exchange that are often discussed in the literature: the use of gifts to indebt or control others and the inability of the gift to fully express one’s sentiments. This essay not only shows that Confucian ethics has much to say on the matter but also demonstrates that ritual action is still relevant in modern contexts.     

Transgenerational Hauntings: Toward a Social Psychoanalysis and an Ethic of Dis-Illusionment

I speak here to what I feel is a necessary reckoning, for myself and for our field, with U.S. history, particularly the intersecting history of White supremacy and White class dominance. I look at this history’s continuing effects on clinicians, on the people clinicians treat, and on psychoanalytic institutions. The paper draws on Avery Gordon’s concept of the ghost as a figure that pushes to make visible a psychosocial violence that has taken place—and that demands a something-to-be-done. I examine the way in which psychosocial unconscious processes simultaneously press toward truth and toward a disavowal of truth, disavowals that, in this context, serve to restore psychic equilibrium to unsettled White psyches. I turn to nonpsychoanalytic as well as psychoanalytic ancestors and contemporaries to elaborate an ethic of dis-illusionment that stands in tension with and in opposition to an ethic of adaptation. I conclude with a clinical vignette of exemplary work in a White–White dyad.     

印顺“人间佛教”伦理思想初探

本文尝试从印顺人间佛教思想的伦理体系入手,初步建构印顺佛化道德概念在人间佛教的不同维度中所形成的完整的逻辑体系,包括纵向的差序层级、横向的规范原则及其佛化伦理的实现途径三个方面。印顺以众生性、人性和佛性的不同区分出人间佛教伦理道德的境界序列,又以现代中国社会的现实为背景提出佛陀人间化的伦理前提、智慈合一的实践理念、集团生活的时代倾向与救世之仁的实践意义作为人间佛教伦理观的原则内涵,在此基础上提出了在家、出家两种殊途同归的佛化道德实现途径。     

人类基因组研究及其伦理问题

人类基因组研究的飞速发展 ,相关伦理问题的不断凸现并引起了生命伦理学界的关注。人类基因组研究的伦理问题有 :基因研究和人类的尊严、遗传信息的隐私权及获知权、基因组图谱的信息使用与人的社会权利、基因组信息对个人的影响、基因资源的专利与资源争夺、基因决定论还是非决定论、基因组研究成果应用的不可预测性等。这些问题若处理不当有可能会导致严重的后果。     

企业伦理:意涵及其功能

企业伦理从日常伦理衍生而来,但也具有自身的场域逻辑;企业伦理主要涵括企业之于社会系统的责任伦理和企业中“利益相关者”之间的职业伦理;企业伦理的功能渐次演绎为“约束效用”、“工具效用”以及“价值效用”;在一定情境下,企业伦理与其组织功效、经济绩效其实还存在着一种“兼容性”。     

代际伦理：一个新的伦理维度

代际关系问题已经成为现代社会的一个突出问题,它使社会关系的纵横结构更加复杂。蕴藏于代际关系之中并作为代际关系之重要方面的代际伦理也就成为了现代社会的一个新的伦理维度。代际伦理的各种问题已成为现代伦理学所面临的崭新课题。