马克思主义生态伦理观及其当代价值

马克思主义生态伦理观是以人与自然的辩证统一关系为核心、关于人对自然道德义务与责任的基本理论与观点，其产生与演变渗透于马克思主义生态思想形成、发展、深化及完善的全过程。马克思主义生态伦理观坚持马克思主义的世界观和方法论，立足于马克思主义的价值论，构建了劳动使人对自然的开发利用具有道德合理性、实践是人与自然实现主客体统一的根本手段等重要逻辑思维。马克思主义生态伦理观为当代正确定位人与自然的关系、破解生态难题提供了新范式，开辟了人与自然关系发展的新境界，指明了人类文明形态前行的正确方向，夯实了人类新发展理念的伦理基础，为人类命运共同体思想的创立奠定了生态价值观基础，具有十分重要的理论价值与实践价值。     

生态生产与绿色消费:生态文明时代的经济伦理观

经济伦理观是人们关于经济活动伦理的根本观点,包括生产伦理观、分配伦理观、交换伦理观和消费伦理观。从生产伦理观和消费伦理观来看,工业文明时代的生产主义和消费主义伦理观具有反生态的性质,最终导致生态危机频发,人类生存面临严峻的挑战和威胁。生态文明以人与自然的和谐发展为基础,是人类社会更先进、更高级的文明形态,其经济伦理观是生态主义的经济伦理观,它在生产领域体现为具有循环、可持续特点的生态生产伦理观,在消费领域是以适度为原则、以节约和俭朴为规范、以实现人的全面发展为目的的绿色消费伦理观。     

论有机马克思主义的生态伦理观

有机马克思主义的生态伦理观发轫于对现实生态问题的回应和对传统生态理论的反思。它的主要内容有:为了共同福祉,肯定人与自然的整体价值,人对自然负有道德义务;有机的生态思维,关注人与自然的相互作用;关注阶级问题,呼吁解决阶级不平等问题,促使优势阶级担负解决生态问题的责任;长远的整体视野,着眼人与自然的发展走向。它的价值在于超越人类中心主义和非人类中心主义,倡导人与人之间以及人与自然之间建立生命共同体,为破解当前生态问题提供了新的方法,为正确处理人与自然关系提供了新的生态的道德伦理范式。     

生物多样性保护的伦理关怀

生态稳定与生物多样是人类存在与发展的基本条件。动物权利论、生物平等论等生物多样性保护的伦理观,设计了美好的生物权利平等原则,却忽略生物生存规则及其进化的必然性,最终陷入"施韦泽困境"而无法实践。建立在生态系统论和大地金字塔理论基础上的现代生态伦理,从权利与义务对等、生物多样性与进化性相统一的实践规则中,揭示了生物多样性保护的伦理价值,为生物多样性保护提供理论支持和实践指导。     

梁启超的“新民”伦理与普世伦理

"新民"伦理是一种资产阶级伦理。梁启超吸取西方资产阶级伦理的个人主义伦理观与中国传统伦理的整体主义伦理观,创建了中国资产阶级的"新民"伦理。梁启超的"新民"伦理虽然吸取了资产阶级个人主义伦理观,但与立足于个人主义道德原则基础上的西方资产阶级伦理有着不同的价值取向,它是立足于中国传统整体主义伦理基础之上、注重个人与个人、个人与社会、个人与国家和谐的中国式的新资产阶级新伦理,具有普世的伦理价值。     

建设性后现代主义的生态伦理观

建设性后现代主义是现当代西方哲学思潮中生态伦理与生态道德建设的重要生力军,他们在批判现代性对人与自然、人与人之间关系的毁灭性破坏的同时,倡导建设一个人与自然、人与人和谐的、符合生态伦理观的生态世界.探讨建设性后现代主义所建构的生态伦理观,重新确立人与自然之间和谐的生态文明,是走出现代性困境的可选择的“另一条道路”.     

建设性后现代主义的生态伦理转向

建设性后现代主义在现代主义伦理观所倡导的理性与伦理的异位和由此导致的种种危机的基础上,克服了后现代主义对“伦理”的单向度拒斥,认为必须以生态伦理转向实现对以往伦理观的批判和超越,在此基础上,建设性后现代主义以转变现代主义思维为基本立场,以克服后现代主义的价值虚无为价值旨趣,进行了一场捍卫人与自然和谐关系的“保卫战”——实现了生态伦理转向.     

作为自为责任的建设性后现代主义的生态伦理观

生态危机问题直接体现为人与自然的关系问题,特别是人与自然的伦理道德问题.在生态问题已成为全球关注的世界性问题,成为关联全人类的伦理道德问题的情况下,建设性后现代主义提出的生态伦理现强调:尊重传统,提倡合作化的、和谐式的、有机联系为前提的,能够成就每个个体幸福为目的的伦理观.这一伦理观的基本原则是重建人类的自为责任,在自为责任的带动下,共同实现人与自然、人与人和谐共处的人类福祉.     

知识产权共有问题研究

我国学界通常以物权共有理论来诠释知识产权共有.这种学理认识与我国现行相关立法相矛盾.知识产权共有的价值在于保证最大限度地利用已有的智力成果创造经济效益,不能简单地将物权共有理论直接适用于知识产权共有领域,意思自治原则应当和效率原则是规制知识产权共有的基本原则.在商标权共有领域内适用效率原则应当比在其他类型知识产权共有领域内适用效率原则更为严格.     

中国文人山水画折射的生态伦理思想及其当代价值

中国文人山水画通过对自然山水的描绘,来表达作者的主观情趣和精神世界,其中折射出质朴丰富的生态伦理思想。以现代生态伦理观深入挖掘和梳理这一传统文化精华,对正确认识人与自然的关系、化育当代生态审美、推动生态伦理学走向民间具有十分重要的价值。     

Towards Gratitude to Nature: Global Environmental Ethics for China and the World

This paper asks what should be the basis of a global environmental ethics.As Gao Shan has argued,the environmental ethics of Western philosophers such as Holmes Rolston and Paul Taylor is based on extending the notion of intrinsic value to that of objects of nature,and as such it is not very compatible with Chinese ethics.This is related to Gao's rejection of most—if not all—Western "rationalist" environmental ethics,a stance that I grant her for pragmatic reasons (though I remain neutral about it theoretically).Gao argues that the Daoist notion of living in harmony with nature can instead become the basis of a Chinese environmental ethics.However,the involved Daoist conception of living in harmony with nature is,in my view,based on an aesthetic property.The paper argues that despite the appeal of the Daoist view for a Chinese environmental ethics,an aesthetic property cannot provide the basis for a global environmental ethics.The paper also considers another version of Daoist environmental ethics,which does not rely on an aesthetic notion,but I argue that it too fails as such a candidate.As an alternative,the paper considers and applies contemporary Western thinkers on gratitude (such as Robert Emmons and Elizabeth Loder),proposing that gratitude to nature (environmental gratitude)can indeed provide the needed basis.     

环境伦理学中的道德客体与正义取向

本文尝试通过分析现今较为流行的几种环境伦理观倡导的环境义务对象及其理论根据,指出其合理因素和缺陷所在,进而提出价值共同体的概念,以此阐明人类在环境义务对象上的多样性和复杂性,并提出一种兼顾多层次对象的环境正义观。     

风险社会与责任伦理

“风险社会”已经成为当今社会的重要特征,而传统的功利论、义务论、德性论等伦理学在应对社会风险问题时却存在着诸多局限。“责任伦理”在时空视域、伦理对象、核心理念等方面突破了传统伦理学的局限。树立和加强责任伦理的建构,能够积极有效地应对社会风险问题。     

西方环境伦理学的整体主义诉求与困惑--现代系统整体论的启示

在西方环境伦理学中，生态中心论具有强烈的整体主义诉求。认为，人类只是自然整体中的一个成员和后来者；生态系统的价值具有内在性和优先性；人类对自然生态系统负有直接的、终极的道德责任和义务。这些观点受到一些学者的质疑。系统整体论理念和复杂性研究对生态系统与人类的关系，系统的目的性，整体的价值等问题提供了一定的支持和启示。     

Religious Ethics and the Environment

This essay discusses three recent books which each offer an integrative account of religious ethics and the environment. Religious environmental ethics is an area of inquiry within the larger field of religion and ecology. After a narrative that contextualizes the development of religious environmental ethics in relation to the environmental social movement, I describe the formation of the field including its focus on worldview, the “cosmological turn,” and its engagement with science, the “cosmic turn.” Elizabeth Johnson exemplifies the cosmic turn by developing a Christian theology of life in nature which explicitly accepts Darwin's theory of evolution. Willis Jenkins advocates a prophetic pragmatism and critiques a focus on worldview that is abstracted from practice and defers moral responsibility. Larry Rasmussen joins analysis of worldview with reflection on cross‐cultural resources for “anticipatory communities” of moral formation to catalyze change. I argue with Rasmussen that religious environmental ethics needs multiple approaches and should allow room for methodological pluralism.     

医学伦理学不可忽视的课题：利益伦理

当今是一个以利益为轴心的时代。利益伦理学是医学伦理学不可忽视的课题。将病人利益置于首位应当是现代医学伦理学的首要原则。欲望是无穷的,利益是有限的。任何利益都有自己的边界和限度。我们必须设置利益的道德界限,以回答当前医学伦理学面临的种种现实课题。     

中国古代亲隐原则探讨

亲隐原则是为解决情与法的冲突,依据两害相权取其轻的方法原则所确立的价值取舍原则,其现实基础是以血缘根基和家庭伦理本位为基本特点的中国传统社会。它适合中国过去的社会实际,对我国的传统伦理和古代法律都产生了重要影响,在今天也具有一定的立法意义。     

RESPONSE TO CRITIQUES OF ETHICS IN AN AGE OF TECHNOLOGY

Abstract. Both Roger Shinn and Robert Stivers ask whether technology has a momentum of its own that is difficult if not impossible to control (“autonomous technology” or “technological inevitability”). I reply that the difficulty in controlling technology is a product of economic and political institutions (such as corporate lobbying and campaign contributions) rather than of any inherent characteristics of technology. Against Stivers's assertion that the ecosystem should be the center of value in environmental ethics, I defend the process view that all beings are valuable, but they are not equally valuable in their richness of experience or their contribution to the experience of others. I also consider his caveats about ambiguities in the concept of sustainability. Two questions raised by Mary Gerhart are taken up: the difficulties of interdisciplinary writing and the role of theological ethics in discussions of public policy. In dialogue with Frederick Ferre I explore the role of alternative visions of the good life as a source of social change. In the face of diminished concern about social justice and environmental sustainability among citizens and in Congress since the book was written, I express long-range hope, but not optimism about the short-term prospects for change.     

Can the West Save the East? Intrinsic Value and the Foundation of Chinese Environmental Ethics

Intrinsic value in nature is a key concept in professional environmental ethics literature in the West. Western scholars such as Holmes Rolston III and Paul Taylor argue that the philosophical foundation of environmental ethics should be based on the concept of intrinsic value in nature. Influenced by this concept, some influential Chinese environmental ethics scholars such as Yu Mouchang and Lu Feng argue that the foundation of environmental ethics in China should be based on the concept of intrinsic value in nature. This paper holds that the metaphysical, epistemological and ethical meaning of intrinsic value in nature is the legacy of Western philosophical traditions, which is in conflict with the Chinese philosophical traditions. Meanwile, the paper argues that the Daoist conception of living in harmony with nature can become the foundation for Chinese environmental ethics. The Daoist conception of living in harmony with nature is based on aesthetic appreciation of nature and people’s participation in the beauty of nature.     

Exemplarist Environmental Ethics

This article argues that environmental ethics can deemphasize environmental problem‐solving in preference for a more exemplarist mode. This mode will renarrate what we admire in those we have long admired, in order to make them resonate with contemporary ethical needs. First, I outline a method problem that arose for me in ethnographic fieldwork, a problem that I call, far too reductively, “solution thinking.” Second, I relate that method problem to movements against “quandary ethics” in ethical theory more broadly. Third, I discuss some interpretive work I am engaged in about Henry David Thoreau and how it bears on the methodological issues my fieldwork raised. I argue that some of the most important icons of right relation to environment, especially Francis of Assisi and Thoreau, should be envisioned as far more politically invested than they usually are. They demonstrate to scholars of religious ethics that an exemplarist ethic focused on character need not neglect politics.