论中国古代德性主义经济伦理思想的萌芽

周代的“敬德保民”思想中包括了三个方面的经济伦理思想内涵：一、“无逸”的劳动伦理观和“孝养父母”的生产观;二、反对“独专于利”,主张利益分配的公正性;三、在生活方式上,主张“恭俭惟德”的消费观。这些思想具有德性主义的性质。     

The Virtues of a Good Fight: Assessing the Ethics of Fighting in the National Hockey League

Violence in sports is under intense public scrutiny. One hotly disputed issue concerns the acceptability of violent retaliation in sports, particular in the form of fighting in the National Hockey League (NHL). The question posed here is: Can fighting in the NHL be virtuous? Some think not, maintaining that fighting is undisciplined and ostensibly at odds with the virtues of good temper and justice. Contrary to this conclusion, this paper presents arguments that support the view that fighting in the NHL can be virtuous and clearly and consistently action guiding if certain conditions are met. These conditions require that fighting as a practice helps to provide an education in the virtues, is reasonably safe, is good for the community of participants, and is part of a morally sensitive and progressive tradition and organizational structure. Yet in the end, while fighting in the NHL can be morally justified, recognizing and instilling the virtues of a good fight would require some rather significant formal and informal changes to the game.     

The Virtues in their Place: Virtue Ethics in Medicine

Theoretical Medicine and Bioethics - We are currently in the midst of a revival of interest in thevirtues. A number of contemporary moral philosophers havedefended a virtue-based approach to...     

A Code of Ethics for Health Care Ethics Consultants: Journey to the Present and Implications for the Field

For decades a debate has played out in the literature about who bioethicists are, what they do, whether they can be considered professionals qua bioethicists, and, if so, what professional responsibilities they are called to uphold. Health care ethics consultants are bioethicists who work in health care settings. They have been seeking guidance documents that speak to their special relationships/duties toward those they serve. By approving a Code of Ethics and Professional Responsibilities for Health Care Ethics Consultants, the American Society for Bioethics and Humanities (ASBH) has moved the professionalization debate forward in a significant way. This first code of ethics focuses on individuals who provide health care ethics consultation (HCEC) in clinical settings. The evolution of the code's development, implications for the field of HCEC and bioethics, and considerations for future directions are presented here.     

Game Birds: The Ethics of Shooting Birds for Sport

This paper aims to provide an ethical assessment of the shooting of animals for sport. In particular, it discusses the use of partridges and pheasants for shooting. While opposition to hunting and shooting large wild mammals is strong, game birds have often taken a back seat in everyday animal welfare concerns. However, the practice of raising game birds for sport poses significant ethical issues. Most birds shot are raised in factory-farming conditions, and there is a considerable amount of evidence to show that these birds endure extensive suffering on these farms. Considering the fact that birds do have interests, including interests in life and not suffering, what are the ethical implications of using them for blood sports? Indeed, in the light of the suffering that game birds endure in factory farms, it may be that shooting such birds for sport is more morally problematic than other types of hunting and shooting which many people are often fiercely opposed to, for while it seems plausible to say that some animals may be harmed more by death than others (due to, say, their greater capacities), there may be harms that are worse than death (such as a life of intolerable suffering). The objective of this paper is to assess the ethics of shooting animals for sport, and in particular the practice of raising game birds for use in blood sports, by applying principles commonly used in ethics; specifically the principle of non-maleficence and equal consideration of (like) interests.     

医学伦理教育中隐性课程的负面影响及其消解对策

在正规医学伦理学课程以外,还存在对医学生道德发展产生重要影响的隐性课程。如教育引导不当,隐性课程会给医学生伦理素养、价值观念和行为方式等带来负面影响,造成医学伦理教育与临床实际行为之间的脱节。改进医学伦理教育,需要明确和重视隐性课程的存在。消除其负面影响,需要加强正规医学教育中伦理文化和价值观的传播,充分发挥专业教学过程中隐性课程的积极作用,系统设计、辩证运用隐性课程对医生角色塑造的影响。

     

The Icarus flight of speculation: Philosophers' vices as perceived by nineteenth-century historians and physicists

Why did nineteenth-century German historians and physicists habitually warn against vices that they believed philosophers in particular embodied: speculation, absence of common sense, and excessive systematizing? Drawing on a rich array of sources, this article interprets this vice-charging as a rhetorical practice aimed at delineating empirical research from Naturphilosophie and Geschichtsphilosophie as practiced in the heyday of German Idealism. The strawman of “the philosopher” as invoked by historians and physicists served as a negative model for strongly empiricist scholars committed to virtues like precision, thoroughness, and conscientiousness. In their historical narratives, historians and physicists consistently depicted philosophy either as a relic from the past or as a phase that they had virtuously left behind. This boundary work was central to the self-positioning of both history and physics, which makes clear that the persona of the philosopher mattered not only to philosophers but also to scholars in adjacent disciplines.     

The Real Value of Fake Teams: An Ethical Defense of Fantasy Sports

ABSTRACT

In the only two articles on the topic of which I am aware, Chad Carlson and Scott Aikin have leveled three objections against fantasy sports—namely, that participation in fantasy sports elicits (1) a distortion of the virtue of loyalty, (2) an ethically problematic failure of understanding, either of morally valuable parts of games and/or of games as coherent wholes, and (3) a failure to respect the game in that participants desire to see play that is good for their fantasy team rather than play that makes for a good game. This paper defends fantasy sports against those objections. I argue that once the ethical values underlying objections (1) and (2) are identified and plausibly interpreted, we see that fantasy sports pose no threat to those values, but rather provide participants with an alternative, and in some cases superior, means of realizing the relevant values. Participation in fantasy sports is in unavoidable tension with the obligation at work in objection (3), but that obligation is so weak that its failure is easily compensated for by the realization of an ethical value that is central to fantasy sports, yet has been overlooked by both critics—namely, human flourishing in the form of the emotional and intellectual virtues which fantasy sports challenge participants to develop and display.     

Ethical Codes in Sports Organizations: An Empirical Study on Determinants of Effectiveness

Confronted with numerous scandals, sports organizations are turning to the adoption of ethical codes to attain more ethical behavior. However, the effectiveness of an ethical code as a means to increase ethical behavior remains debated; furthermore, the particular characteristics of a sports context have not yet been taken into account, nor have the different stages of code establishment been considered in evaluation. This article studies the effectiveness, as measured by the Ethical Climate Index, of ethical codes in sports organizations. Moreover, it investigates the effects of the presence, creation, content, implementation, and enforcement of ethical codes on ethical behavior in sports organizations. Our results shed a light on the conditions that need to be in place to install an effective ethical code in sports organizations: a genuine motivation to improve ethical behavior, the involvement of coaches, and the explicit targeting of the management.     

中国古代医德教育对现代医学生医德教育的启示

医德医风已成为全社会普遍关注的焦点,特殊职业要求医务工作者应具有高尚的医德,而高尚医德的培养应从医学生教育阶段开始,努力提高医学生的医德素养。我国传统的医德教育方法,如医学生人品的选拔,老师言传身教,徒弟满师传统等等对于培养现代医学生关爱病人、救死扶伤的医德风范仍具有积极的借鉴意义。     

WISDOM, PESSIMISM, AND "MIRTH"Reflections on the Contribution of Biblical Wisdom Literature to Business Ethics

Ancient Israel's wisdom literature dealt explicitly with moral education. Applying this literature to modern challenges of business ethics requires reading the texts in the light of existential structures that bond the ancient with the modern world. Such structures could include the temporal categories of present and future along with the challenging angst of managing the future. By providing conflicting positions the ancient wisdom literature provides an attitude of heart for the modern person, especially the modern business person, whose all‐absorbing attention to the future may well be based on an underlying existential situation behind much unethical behavior in modern business.     

A RECONSIDERATION OF KIERKEGAARD'S UNDERSTANDING OF THE HUMAN OTHER: The Hidden Ethics of Soteriology

In this article, I embark on an analysis of Søren Kierkegaard's view of human otherness in strict correlation to his Christian philosophy. More specifically, my aim is to show that Kierkegaard's thought is essentially informed by a decisive appropriation of the soteriological category of sin which has momentous implications for Kierkegaard's views of selfhood and intersubjectivity. The main argument is that both Kierkegaard's negative evaluation of human otherness and his acerbic indictments of any collectivist interference in salvific matters cohere with his appropriation of the doctrine of the Fall. At the same time, I show in what sense Kierkegaard deems human alterity to be indispensable to one's spiritual self‐becoming expressed through the Christian imperative of loving the other as neighbor. Seen thus, agape, while supplementing Kierkegaard's creationistic psychology, actually becomes the necessary restorative opposite of sinfulness in the self's encounters with the distinct uniqueness of the human other.     

Icelandic norms for the Snodgrass and Vanderwart (1980) pictures: name and image agreement, familiarity, and age of acquisition

This paper presents Icelandic norms for the widely used pictorial stimuli of Snodgrass and Vanderwart (1980). Norms are presented for name agreement, familiarity, imageability, rated and objective age-of-acquisition (AoA) of vocabulary, and word frequency. The ratings were collected from 103 adult participants while the objective AoA values were collected from 279 children, 2.5-11 years of age. The present norms are in many respects similar to those already collected for other language groups indicating that the stimuli will be useful for further psychological studies in Iceland. The rated AoA values show a high correlation with objective AoA (r = 0.718) thus confirming previous studies conducted with English speaking participants that rated AoA is a relatively valid measure of objective AoA. However, word frequency and familiarity are more closely correlated with rated AoA than with objective AoA indicating that these factors play some role in the ratings. Objective AoA norms are therefore to be preferred in studies of cognitive processes.     

规范与美德的并存与互补：历史视角

美德伦理与规范伦理是生成道德整体系的两个源头,也是伦理学的两大传统和两个必要的组成部分,并有其各自的特殊功能,在其长期演进的历史过程中,展示了各自的长处与短处。历史和现实表明,美德伦理的长处正是规范伦理的短处,美德伦理的短处正是规范伦理的长处。美德伦理犹如伦理大厦的地基,地基不牢,大厦就会倒塌;规范伦理犹如这座伦理大厦的四梁八柱,是支撑伦理大厦的骨架,骨架缺失,大厦焉存？美德伦理与规范伦理的关系是并存与互补的关系。认清美德伦理与规范伦理的并存与互补的关系,是建设包括医学伦理在内的社会伦理完整体系的最佳选择。

     

Virtue Ethics, The Analects, and the Problem of Commensurability

In support of the thesis that virtue ethics allows for a more comprehensive and consistent interpretation of the Analects than other possible models, the author uses a structural outline of a virtue ethic (derived from Alasdair MacIntyre's account of the Aristotlelian tradition) to organize a discussion of the text. The resulting interpretation focuses attention on the religious aspects of Confucianism and accounts for aspects of the text that are otherwise difficult to explain. In addition, the author argues that the structural similarities between the Aristotelian and Confucian conceptions of self-cultivation indicate a dimension of commensurability between the two traditions, despite very real variations in specific content. Finally, the author suggests how crosscultural commensurability, in general, can be understood on a theoretical level.     

The Lessons of the Development of the First APA Ethics Code: Blending Science,Practice, and Politics

The Ethics Code of the American Psychological Association (APA) is a bedrock of the profession. The contextual factors of society affect the Ethics Code of the APA, resulting in an ever-changing document. The context of the reorganization of the APA after World War II created an initial impetus toward a formalized code. A key contextual feature of the Code's development was the use of the Critical Incident Technique, which was based in the empirical aspirations of the psychological field. This article explores the historical context around the APA's decision to draft an ethics code, reviews its development, and discusses its role for psychologists today.     

技术、虚无与责任:汉斯·约纳斯的伦理思想研究

现代技术远非古代技术所能比拟,其导致的危害也是前所未有的.约纳斯认为,现代技术本质上是一种现代虚无主义.以往本质上是人类中心主义的传统伦理学无法应对现代技术在道德上挑战.他提出了一种“责任伦理”观,主张医学和医术有一种特殊的责任,当今人类应该对自然及未来的人类负责.     

The Sports Path Not Taken: Pearl Diving Heritage and Cosmopolitanism from Below

ABSTRACT

In contrast to camel and horse racing as well as falconry, pearl diving has not been transformed into a popular heritage sport in the countries of the Arab Gulf. One reason for this striking disinterest is that the actual practice of pearling was undertaken by impoverished and exploited workers, and this is no longer compatible with the new prevailing, self-assertive ‘tribal modern’ of the Arab Gulf.     

Ethics, Law and Legislation: The Institutionalisation of Moral Reflection

This paper describes the different dimensions of the relation between moral reflection and legislative processes. It discusses some examples of the institutionalisation of moral reflection. It is argued that the relation between ethics and law is still an actual and relevant question. Ethics also has to reflect on its own role in political life. The paper defends the relevance of a theological perspective on the relation between law and ethics. In the last part it is argued that the modality of relation between ethics and law depends on the specific character of social domain.