"全球伦理"的可能与现实

"全球伦理"问题是近年全球化讨论中的一个理论热点,是应用伦理学发展的一个亮点.基于"可能性"的讨论是一个必要的理论逻辑起点,但各家的切入点各不相同,体现了不同的方法和视角.但大多数都未能从伦理与道德相区别的意义上加以思考和立论,使之对"可能性"的理解和把握中概念含混,意义不明.本文从伦理与道德的区别入手,认为"全球伦理"与"全球道德"是两个不同的概念,由此提出应从"伦理可能"和"道德可能"的区分上来把握"全球道德/伦理"问题,以期使这一问题获得进一步的思考和讨论.     

"发展"的伦理涵义解析

当前发展伦理研究中关于"发展"的伦理涵义的考察,有三条进路:对经验的事实的归纳性表述;从某一或某些具体问题的反思出发而达到伦理上的突破;一种广义视角的综合.它们都无法保证"发展"的伦理涵义的普遍必然性,这要求我们必须从"发展"概念本身来阐明它的伦理涵义,这是发展伦理研究的一个基础性和前提性论证.我们会发现,必须给"发展"加上一些限定条件,它才具有伦理涵义.     

从交易费用理论看企业的伦理二重性

企业伦理的二重性是指,企业既是经济实体,又是伦理实体,经济性与伦理性共存是企业的本质所在.交易费用理论是科斯在探讨企业性质时提出的一个重要分析范式,它的提出表明了科斯对企业道德属性的思考;交易费用理论的产生和发展说明,对企业的研究不能单纯依赖经济学的工具,而必须引入伦理学的相关方法.     

从"革命道德"到"和谐伦理"——和谐社会的伦理诉求

和谐伦理是在和谐哲学思维方法论的指导下关于社会交往和关系的协调理论及其规则体系.它是社会主义建设阶段的人际伦理准则,是为协调非对抗性的社会伦理关系,寻求伦理关系双方的共处和协作的伦理.和谐伦理具有与革命道德所不同的原则与要求.中国传统文化中的肯定"和而不同"的差异性、提倡"海纳百川"的包容性、强调"抑高举低"的互补性可以成为和谐伦理吸取的重要内容.中国社会从革命转向建设,就需要我们从革命道德转向和谐伦理.     

"人造美女"的生命伦理学思考

"人造美女"是一个纯粹的市场炒作的概念,其背后隐匿着深刻的生命伦理难题,并直接面对现实的医学伦理学问题.其中,生命价值、技术对生命干涉限度、美容与健康的冲突、医疗商业化等生命伦理学难题格外突出,而医疗伤害、技术滥用等是更为现实的医学伦理学问题.     

经济伦理视野中的企业社会责任及其担当与评价次序

从经济伦理学的视阈审视,将"经济责任"与"伦理责任"设定为企业社会责任中存有主次与先后的不同层序,是长期以来"经济"与"伦理"的分割式理解在企业社会责任问题上的显现.经济与伦理本质上是内在统一的.从这一立场出发,企业社会责任是经济责任与伦理责任内在统一、相互交融的"经济-伦理"责任.与此相对应,企业社会责任担当与评价的次序应遵循的原则是:企业在利润获取层面承担的社会责任优先于利润分配层面承担的社会责任.     

论"全面建设小康社会"过程中的经济伦理

本文通过对市场经济模式特征的分析,提出经济伦理是我国小康社会的内在要素,依据我国当前存在的实际问题,论证了健全伦理关系应当积极培育的五种相关意识,并提出了小康社会实现过程中经济伦理建设的基本原则.     

伦理管理"如何可能"之策新探

企业伦理管理"如何可能"问题是伦理管理的技术性或工具性实现难题,尽管美国经验可资借鉴,但我国实践中仍存在许多操作难题,研究也以宏观层面和中观层面的解决之策为主,缺乏可操作性较强的"术"的层面的策略研究成果,因此,有必要对伦理管理"如何可能"之术作进一步探讨.以此为基点,策略可分为伦理管理目标能见度提高策略和伦理管理运行机制的效力提升策略.     

"三个代表"重要思想的伦理思想探论

"三个代表"重要思想的伦理思想是以推进党的建设伟大工程,加强党的执政伦理建设为核心而形成和发展起来的,本质上是一种追求先进与崇高并始终以人民利益为最高价值取向的政党伦理,并贯穿在社会主义经济伦理和伦理文化建设等方面,是以江泽民为代表的第三代中国共产党人在实践中坚持、丰富和发展马克思主义伦理思想所做出的创造性成就与历史性贡献的集中体现.     

"企业责任与消费者权益"国际研讨会综述

2007年10月26～27日,由国际经济伦理研究中心(CIBE)与中国社会科学院应用伦理研究中心共同发起的"企业责任与消费者权益"国际研讨会在北京召开.     

"Psychotherapy" versus "treatment"

Presents a comment on "Psychological treatments" by D. H. Barlow. Barlow proposed that we distinguish between the terms "treatment" and "psychotherapy." The author believes that not only is the distinction unnecessary, but that its implications could have negative consequences for the field of clinical psychology. It is the proposed distinguishing feature that treatments are "specifically tailored to the pathological process that is causing the impairment and distress" that is most problematic. Clinical psychology does not need a distinction that further exacerbates the split between researchers and practitioners.     

"Enmeshment" and "Fusion"

The paper examines two related concepts utilized by two different schools of family therapy. Any family seen to be "enmeshed" is also seen as "fused," and vice versa. The difference in the level of focus, on the "system containing the individuals" (structural) or the "individual in the system" (fusion), determines the difference in therapeutic approach of these two schools.     

"本体论"与"伦理学"--形而上学的两个向度

形而上学有两个密切相关的内在向度,就是本体论向度与伦理学向度.在哲学史上,哲学家们之所以在"追求形而上学"的同时,又总是"反形而上学",并非是人们的形上本性出了问题,而是因为人们总是将形而上学视为单纯的"一维性",总是用一个向度来取代或遮蔽另一个向度.而所谓的"后形而上学思想",也并不是消解了形而上学,而是指形而上学从"本体论向度"转向了"伦理学向度".     

“对的”与“好的”

什么是“对的”,和对它的证立,是道德哲学中具有争议性的核心问题,也是效用主义和道义论间的主要差异之所在。统合效用主义对于“好的就是对的”这个陈述有一套完整周延的说法。而道义论对这个问题的证立不够周延或没有足够的说服力。     

从"管制"到"平衡"--政府与公众理想关系模式的构建及其制度化

论文从行政民主的角度探讨政府与公众之间的理想关系模式及其制度化构建过程 ,将我国在改革之前的政府与公众模式概括为管制模式。论文指出 ,在制度变迁的过程中 ,这一模式日益受到挑战。而在新的制度环境下 ,我国政府与公众的关系模式应该是平衡模式。这一模式的制度化措施包括培育自主的市民社会 ,赋予公众以独立的活动空间 ;促进行政公开 ,建立一个开放负责的政府 ;推进行政法建设 ,抑制行政恣意     

PREFERRING "HOUSEWIVES" TO "FEMINISTS"

Four studies are described outlining the favorability of attitudes toward women. In Study 1, participants indicated their attitudes toward women and men and their construal of the term "women". The results revealed that women were evaluated more favorably than men, but that male right-wing authoritarians (RWAs) who construed women as referring primarily to feminists were least favorable in their attitudes. In Study 2, participants indicated their attitudes toward both "housewives" and "feminists". The results revealed that feminists were evaluated less favorably than housewives, and that the most negative attitudes toward feminists were expressed by authoritarian men. Study 3 revealed that high-RWA males held more negative symbolic beliefs concerning feminists (i.e., beliefs that feminists failed to promote participants'values) and that these beliefs accounted for variation in attitudes among high RWAs and much of the RWA-attitude relation. Finally, Study 4 revealed that high RWAs perceived greater value dissimilarity between them-selves and feminists. The implications of the findings for future research are discussed.     

"石狮"、"风水"与"吉祥"

谁都知道,在古老的中国,不管是衙门、宫殿、庙宇的门前,还是豪宅、大户人家的门口,人们都能看到摆着一对石狮。据说,这对石狮子在许多中国人的心目中,它不但是一种气派的象征,而且还是一种被人认为是好的“吉祥物”。如今,旧时的衙门没有了,但遗留下来的宫殿、庙宇的门前,其中有些石狮仍有保存。然而,想像不到的是,这号称“吉祥物”的石狮今天却开始“走”进某些党政机关的大门口,它们(石狮)在那里时时都在保护着这些政府要员“平平安安”、“吉祥如意”。这不仅使我联想起一些极端的报道,有些政府官员为升迁,请算命先生定位,用风水术为政府…     

"Us" and "Them":

Abstract: In the Aristotelian tradition, politics is a matter of public deliberation over questions of justice and injustice. The Bush administration's response to the terrorist attacks of September 11, 2001, has been uniformly hostile to this notion, and it has instead promoted a jingoistic politics of self‐assertion by an America largely identified with the executive branch of its government. This is doubly disturbing, as the executive branch has sought to free itself from international law, multinational commitments, and domestic judicial regulation, even as it has sought to validate itself by demonizing its enemies. This essay draws out the disturbing echoes here of Carl Schmitt's work of the 1920s, in particular of Schmitt's conception of the sovereign as the ungrounded ground of the law and the political as the site of mortal conflict between friend and enemy. The essay argues that Schmitt's position in the twenties, for all of its evident problems, is superior to that of Bush, Wolfowitz, and Ashcroft in at least two senses: Schmitt condemns the idea of waging war for profit and recognizes that such wars will often be disguised as moral crusades waged against the “inhuman”; and he acknowledges that claiming to fight a war for humanity denies one's enemies their humanity, leaving them open to torture and even extermination.