Authority, Autonomy and the Legitimate State

ABSTRACT R. P. Wolff has argued that there is an irreconcilable conflict between the distinguishing mark of every state, viz. supreme authority over all its citizens, and the primary obligation of rational beings, viz. to act autonomously by taking moral responsibility for all of their actions. Utilitarian and consent theories which seek to justify the state's claim to possess a monopoly of the rightful use of force are shown to fail and the concept of a 'legitimate state'to be morally incoherent. However, Wolff's version of individualist anarchism does not follow. Human beings are by no means equally rational or homogeneously autonomous. There are 'states'which have a contingent and variable right to enforce obedience over an indefinitely large number of their 'subjects', although not over those who are autonomous because rational in high degree.     

揭开“看牙难、看牙贵”的面纱

患者对现有分科看牙模式的失望和对牙科医疗机构的商业化模式的疑问,产生了“看牙难、看牙贵”的感叹。通过14年的全科牙医诊疗体系的实践,从结构影响结果的哲学角度提出全科牙医教育培训体系的建立和牙科产业链调整的设想。通过对历史上全科牙医的回顾,推测全科牙医和专科牙医的互补形式,将成为中国牙科医疗体系的“新式样”。通过对牙科医疗机构运行机制的分析提出了改善的建议。     

孙中山“德治”理念

20世纪初,孙中山为振兴中华而编织了近代化的全面蓝图,他首倡从“物质之文明”与“精神之文明”两个方面建设新中国,首次把精神文明建设提到与物质文明齐格的战略高度。     

NIMBYism and Legitimate Expectations

An increasing portion of contemporary politics revolves around a set of claims made by those (typically derisively) referred to as NIMBYs. Despite its practical significance, NIMBYism has not received significant attention in academic philosophy. I attempt a charitable but limited reconstruction of NIMBYism in terms of legitimate expectations. I argue that, despite NIMBY expectations being somewhat vague and at least moderately unjust, they may be legitimate. This does not imply that they are decisive, or entail a conclusion about their overall normative force. I close by developing some tentative details in institutional design, focusing on the possibility of monetary compensation as a way of recognizing, but limiting the force of, NIMBY expectations.     

一种全球性哲学史的观念

如果将哲学的定义限定为关于有效性的认知主张,且这些主张能够经受理性的、开放式的论辩及反驳,那么可以说这种强调认知主张重要性的"哲学"定义,导向了对"哲学史"观念的扩展。这种哲学史除了要根据思想家自己的路径和预设去考察思想家自身,也关心思想家们之间的参照和争论,并与各种科学和人文学科所提出的认知主张以及各种宗教、文化信仰中内在的认知主张相关联,而且处于特定的社会历史情境中。此种哲学史应该是论辩性的和情境性的。在当代世界,这种广泛的哲学史是全球性的,亦有充分的理由被视为是一种全球性的现代性历史,其重点是形式多样的理性、合理性及其历史和制度的情境性的发展——既作为共同的现代性,又作为多元现代性。     

《孙子兵法》的"全胜"思想与齐国兵学文化

《孙子兵法》的“全胜”思想不等于“不战而屈人之兵”。其基本含义是谋全局,懂全破,定全策,力争用最小的代价获取全局的胜利。这一思想不仅适用于进攻,也适用于防御。《孙子兵法》的这一思想与齐国的兵学文化有密切的渊源关系：齐桓公“九合诸侯,不以兵车”的称霸业绩,是《孙子兵法》“全胜”思想产生的实践依据;齐国兵学文化中的“尚智”特质,是《孙子兵法》“全胜”思想产生的文化基因;古兵法中萌芽性的“全胜”思想,是《孙子兵法》“全胜”思想产生和升华的理论活水;齐国盛衰的教训,则使孙子认识到,实现“全胜”的首要条件是“道、天、地、将、法”综合国力的强大。《孙子兵法》的“全胜”思想对其后的齐国兵学文化产生了深远影响,这些影响大致体现在兵书、非兵书论兵、社会风尚以及将帅成长等方面。     

合法性原则与执政的选择——中共执政合法性资源积累之考察

人类社会的合法性执政有一定的原则规定性,中国社会执政合法性主要依赖于四个原则的检验:历史使命原则、治理效度原则、社会理想原则、治理方式原则。中国共产党执政合法性的现实,其实是在以上四个原则要求下不断积累执政合法性资源的一种外在表现,也可以说中共的具体执政是基于合法性原则的要求所作出的选择。通过对中共合法性资源积累过程的考察,我们不仅可以得出其现实执政合法性的原因所在,也可以得出其将来继续谋求有效执政地位的历史趋势,这两者统一于合法性原则所蕴涵的内在要求。     

The Idea of Violence

ABSTRACT Violence is a central idea for political theory but there is very little agreement about how it should be understood. This paper examines some fashionable approaches to the concept and argues against 'wide' definitions, particularly those of the 'structuralist' variety of which that offered by the sociologist, Johan Galtung, is taken as typical. A critique is also given of 'legitimist' definitions which incorporate some strong notion of illegitimacy into the very meaning of violence. Structuralist definitions are much favoured by the political left whereas legitimist accounts are more common on the right but these connections, though psychologically understandable, are not logically tight. Both structuralist and legitimist analyses are criticised on conceptual and practical grounds and a defence of a more restricted definition is presented. The paper concludes with some remarks about the point of having a concept of violence of the type delineated.     

The Idea of Moral Progress

This paper shows that moral progress is a substantive and plausible idea. Moral progress in belief involves deepening our grasp of existing moral concepts, while moral progress in practices involves realizing deepened moral understandings in behavior or social institutions. Moral insights could not be assimilated or widely disseminated if they involved devising and applying totally new moral concepts. Thus, it is argued, moral failures of past societies cannot be explained by appeal to ignorance of new moral ideas, but must be understood as resulting from refusals to subject social practices to critical scrutiny. Moral philosophy is not the main vehicle for disseminating morally progressive insights, though it has an important role in processes that lead to moral progress. Yet we have grounds for cautious optimism, since progressive moral insights can be disseminated and can, sometimes, have constructive social effects.     

The Idea of the Tragic

For tragedy is a representation, not of man, but of actions and of life; the good or evil condition of men lies in action; and the telos is an action, not a characteristic. "The way people are" means their makeup; whether they are good or happy or the opposite means what they do. It is not in order to represent the human characteristics that performances are put on: characteristics, rather, are what are assumed in the dramatic performance of actions; since the deeds or story is the telos of tragedy, the telor being the most important thing.     

论医务人员在医疗事故技术鉴定过程中的法律地位

世界上究竟有没有“心”、“心”是什么、心与身的关系如何,这一直是医学与心理学的基本问题。随着科学的发展和认识的深化,经由语言学的心灵剥离、科学主义的心灵放逐、实证科学的心灵祛魅,古老神秘的灵魂不断地“祛魅”,心理的本质得到了还原与澄清,灵魂问题亦演变为心理问题、心脑问题,而心灵哲学也正朝着自然化的方向重建。