唐甄的平等思想及其特色

唐甄是中国伦理思想史上第一位比较全面、深入地论述平等问题的思想家。他从“天地之道”的高度论述了人人平等 ,并以此为根据 ,激烈地批判了封建君主专制主义 ,提出了建立在平等基础上的新的君臣关系、君民关系 ,批判了现实生活中的贫富悬殊现象 ,主张物质分配上的平等 ,从而使传统的人性平等、道德平等上升为经济平等 ,超出了历代及同时代的思想家。唐甄还比较全面地论述了男女平等思想。由于个人的生活遭遇及社会历史条件 ,唐甄的平等思想具有极鲜明的同情弱者的特色     

马克思与皮凯蒂经济平等观的比较研究

皮凯蒂主要从收入与财富分配角度对经济平等问题进行考察,通过对大量历史数据的统计分析,梳理出收入与财富分配不平等的历史演变及未来发展趋势,同时在实证研究的基础上,将不平等产生的根源归结为资本收益率恒高于经济增长率(rg),并根据该经济模型,提出以全球资本累进税作为经济不平等的解决方案。皮凯蒂与马克思同样发现了资本与不平等的关系,然而在经济不平等的根源与解决路径上,却有着本质差别,马克思从批判庸俗平等理论出发,站在人类解放的理论高度,指出实现经济平等的根本路径。     

不患不均？容忍和支持经济不平等的心理学解释

不断加剧的经济不平等问题对个体和社会有着巨大危害,然而人们对经济不平等却有着较高的容忍性。基于个体心理的研究证据,本文提出认知和动机双重路径模型来解释个体容忍和支持经济不平等问题。在认知路径上,个体倾向于低估当前社会的经济不平等程度和将经济不平等评价为公平的;在动机路径上,个体预期经济不平等将带来自我利益的增加。未来研究应进一步整合多重心理机制间的关系,并探索有效干预手段以增加人们对减少经济不平等的支持。     

经济不平等对阶层流动感知的影响及其机制

经济不平等是影响阶层流动感知的重要因素。研究发现,经济不平等可能抑制、也可能提升阶层流动感知。在梳理两者之间复杂关系的基础上,本文提出了经济不平等影响阶层流动感知的作用机制模型。经济不平等可能通过影响不同的心理过程,继而对阶层流动感知产生抑制或提升作用;此外,两者关系也会受到微观个体因素和宏观社会因素的调节,从而呈现出不同的关系模式。未来研究应进一步考察和完善经济不平等影响阶层流动感知的整合模型。     

平等:从康德到罗尔斯

在康德和罗尔斯的平等主义思想之间有着明显的扬弃关系。罗尔斯追随康德,把人之平等的基础归于人的道德能力。康德对公民追求幸福的手段施加正当性限制,罗尔斯将此发展为正当对善的优先性原则,此一进路保障了公民权利的平等。与康德拒绝给予缺乏财产的臣民政治自由恰成对比,罗尔斯主张保障公民平等的政治自由的公平价值。康德的机会平等原则否定出身阶层和特权之间的联系,罗尔斯主张进一步消解自然禀赋和家庭环境等因素对人们生活前景的影响。关于背景正义的考虑使得罗尔斯比康德对经济不平等施加更多限制。     

霍布斯对现代平等观念的三个重要贡献

霍布斯对现代平等观念的形成做出了三个重要贡献。第一,将平等的主体扩展为一个国家中的一切公民,或者一个社会的一切成员。第二,将平等的对象扩展到与人的自我保存相关的一切事物。第三,对平等的依据提出了两个新的论证,即人的社会地位的不平等不是由自然能力的不同所决定的,而是由法律决定的;人的自然权利平等基于人的自然欲望相同,而不是基于人的"天性"相同或"理性"相同。     

柏拉图和亚里士多德的经济伦理思想比较

经济是城邦的基础,德性却是引导经济运行和发展的必要条件,这是柏拉图和亚里士多德的共同点。然而,私有制和公有制是两实现经济与道德和谐关系的不同手段,这种差别在某种意义上是其平等现不同的结果。     

当代政治哲学——什么是平等？（第二部分：资源平等）

在本第一部分,我们考虑了几种主张,这几种福利平等主张是把人作为平等来解释的。在第二部分,我们将考虑几种相互竞争着的资源平等主张。但是我们将大多只从事于界定一个合适的资源平等概念,而不从事于为资源平等辩护,除非定义本身就提供一种辩护。为此我将假定,资源平等是一个凡是个人所私人拥有的一切资源的平等的问题。因此,政治权力的平等,包括对于公共地或共同地拥有的资源的权力的平等,就被当作一个不同的问题而留待其他场合去讨论。     

康德实践论中的人学思想及其对马克思主义的影响

康德终生关注人,尤其关注实践意义的人。在实践论范围内,他把人放置到人与自身、人与他人、人与上帝诸多关系中去加以审视。人与自身的关系其实就是理性与感性、自由与自然的关系。理性独立于并超越感性之自然从而争得自由,才有道德,才成其为人。于此,康德强调此种独立与超越之自由,强调理性自律的道德价值。人与他人的关系就是理性与理性、自由与自由的关系。理性与理性、自由与自由乃是基于道德之上的人格平等的关系,是诸多立法意志的平等关系。于此,康德强调人格之间的平等,强调理性立法的人格尊严。人与上帝的关系就是意志个别与意志一般、理性个别与理性一般的关系。康德引出上帝旨在解决道德与幸福的关系问题,即至善问题。在康德看来,上帝乃是理性自身的一种主观设定,人对上帝的信仰不过是理性对自身设定理想的信仰,即对正义的信仰。于此,康德强调正义,强调理性战胜人类自我、调整社会的理想。综上所述,可以看出,康德实践意义之人的真正内涵就是理性自由、理性平等、理性正义。康德大讲理性乃其一大贡献,但只讲理性又为其不足。马克思主义不满足于此,才有人是现实的社会关系的总和之说。     

马克思恩格斯的视野：机会与机会平等

鉴于当前我国社会各领域仍存在着机会不平等现象,和实现机会平等对于各项事业与共同富裕的重大意义,继党的十八大、十九大提出建构和保障机会平等这一重要任务,党的二十大报告再一次提出要“推进机会公平”。于是,阐发马克思恩格斯关于机会平等思想的重要意义就凸显出来了。西方学界、政界普遍认为,马克思恩格斯是结果平等主义者,忽视机会平等。但是对马恩的文本做详尽考察后就会发现,他们是高度重视机会平等的。马克思恩格斯认为：机会就是参加某种活动的权利,机会平等就是参加某种活动的权利平等;机会平等是近代市场经济形成、发展的“首要的和愈益迫切的要求”;资本主义生产方式基础上的机会平等包含着不可克服的内在矛盾,只有在共产主义社会,才能实现实质意义上的机会平等,达到机会平等与结果平等的辩证统一。     

‘We don't do God’: A critical retrospective of New Labour's approaches to ‘religion or belief’ and ‘faith’

Given that Tony Blair was once infamously told by an aide that in Britain ‘we don't do God’, the New Labour Government that he led was responsible for developing and implementing a series of policies that brought religion firmly into British political spaces. Adopting two policy approaches, these approaches focused on ‘religion or belief’ and ‘faith’. Alongside the incorporation of ‘religion and belief’ into the broadening equalities framework, New Labour encouraged greater engagement with faith communities initially through urban regeneration before implementing a more faith-specific programme, namely the interfaith framework. Drawing on three research projects, this article retrospectively considers the extent to which these approaches were joined up and whether – and indeed how – they contributed to New Labour's overarching measurements of success: creating a more equal society.     

Why Egalitarians Should Not Care About Equality

Can outcome equality (say, in welfare) ever be unjust? Despite the extensive inquiry into the nature of luck egalitarianism in recent years, this question is curiously under-explored. Leading luck egalitarians pay little attention to the issue of unjust equalities, and when they do, they appear not to speak in one voice. To facilitate the inquiry into the potential injustice of equalities, the paper introduces two rival interpretations of egalitarianism: the responsibility view, which may condemn equalities as unjust (when they reflect unequal levels of personal responsibility); and, the non-responsibility view, which does not. It then teases out the implications of these two views, in the hope of establishing that the latter is at least as plausible as the former. The paper thus establishes that the egalitarian ideal can be plausibly formulated in a way that condemns only (certain) inequalities but never equalities, and that this formulation is both coherent and attractive.     

Objective and Interpretive Approaches to Equality in Marriage

This article differentiates two ways of studying equality in marriage: as an objective entity or as a socially constructed interpretation. Objective and interpretive researchers adopt divergent stances toward defining, measuring, and explaining marital equalities and inequalities. However, they also employ similar terms and methods, as well as exhibit mutual concern over the moral implications of research. Consequently, scholars may study marital equality in somewhat similar ways but produce reports that vary along an objective–interpretive continuum.     

Unjust Equalities

In the luck egalitarian literature, one influential formulation of luck egalitarianism does not specify whether equalities that do not reflect people’s equivalent exercises of responsibility are bad with regard to inequality. This equivocation gives rise to two competing versions of luck egalitarianism: asymmetrical and symmetrical luck egalitarianism. According to the former, while inequalities due to luck are unjust, equalities due to luck are not necessarily so. The latter view, by contrast, affirms the undesirability of equalities as well as inequalities insofar as they are due to luck. The symmetrical view, we argue, is by far the more compelling, both by internal luck egalitarian standards and in light of the external rightist emphasis on choice and responsibility to which luck egalitarianism may partly be seen as a response. Our main case for the symmetrical view is that when some people, against a background of equal opportunities, do not exercise their responsibility to the same degree as others, they cannot justifiably call for equalizing measures to be put in place. Indeed, such measures would be positively unfair. The symmetrical view, accordingly, rejects compensation in such cases, whereas the asymmetrical view, implausibly, enjoins it. We also examine two objections to this argument. First, that this view fails to qualify as genuinely egalitarian, instead collapsing the notion of equality into the notion of desert. Second, that the opposing asymmetrical view, in contrast to the symmetrical view, can draw support from its compatibility with sufficientarian concerns. Both objections are rebutted. We conclude that luck egalitarians are best served by endorsing the symmetrical, luck-neutralizing stance.     

试探回族家庭伦理谚语的形成及意义

本文通过对回族家庭伦理谚语内容的分析,从民俗学视角对回族家庭伦理谚语的形成及其所反映的民众观进行了探讨,认为回族家庭伦理谚语的形成主要是通过对经典的借用和转化、对相邻民族谚语的采借以及自身的创造三种方式实现的;从回族家庭伦理谚语的内容我们可以看到回族民众以父子关系为家庭本位,注重家庭成员平等关系,以健康、和谐为导向的家庭伦理观。     

Growing awareness of gender in urban policies

This article discusses issues from the Women in the City Conference held in October 1994 in Paris. The conference was organized by the Organization for Economic Cooperation and Development's (OECD) Urban Affairs of the Territorial Development Service. An OECD report "Shaping Structural Change--The Role of Women" was published in 1991. This report argued that economies were not benefiting fully from women's contributions to economic growth and social development. Also, the "systemic nature of gender-based inequalities and the need for systemic solutions" was encouraged. The Secretary General urged OECD work groups to include the issue of the role of women. The conference was organized to this end. The conference demonstrated the progress made in women's international leadership and policy participation. However, the conference also indicated that the representation of women in urban decision making and planning groups was too low in member countries. Some urban changes involving urban women were a concern. 1) Women's participation in the labor force increased to 60%, and these women are required to provide the household budget. 2) Two parent households declined and single parent households, mostly women, increased. 3) Single person households increased and many were elderly and female. 4) OECD country populations were aging. These aforementioned trends place greater responsibilities on women. Urban policies impact on women's daily lives. Women are seeking policy changes related to women's transportation needs, access to affordable housing, improved house and community environments, security, more responsive services, economic development for women, and culture and leisure. Women's participation in public life can be improved through the expansion of child care facilities, legal changes, provision of gender-sensitive information, and new forms of urban governance that are more responsive and accessible to women.     

A short proof of a theorem of Falmagne

Falmagne (J. Math. Psychol. 18 (1978) 52) proved the sufficiency of the Block-Marschak inequalities (in: I. Olkin, S. Ghurye, W. Hoefding, W. Madow, H. Mann (Eds.), Contributions to Probability and Statistics, Stanford University Press, Stanford, CA, 1960, pp. 97-132) and normalization equalities for a complete system of choice probabilities to be induced by rankings. Here, we give a considerably shorter proof of this result. Our approach combines Möbius inversion and network flows.     

德国古典哲学以来的经济伦理思想及其对马克思的影响

马克思经济伦理思想不仅深受英、法古典经济学的影响,也受到德国古典哲学、历史学派以及青年黑格尔派思想的影响,诸如经济伦理的视角、方法以及劳动、异化、拜物教等问题,马克思都对其有着分析、批判与继承。     

儿童经济现象认知的研究进展

经济现象广泛存在于社会生活,对经济现象的认知是儿童社会认知的重要组成部分。儿童对经济现象的认知包括对基本经济概念、经济原则、经济规律和经济行为的认知等。研究表明,儿童对基本经济概念的理解随着年龄的增长而不断发展,但是受环境和经验因素的影响,存在跨文化的差异。儿童对不同经济概念理解的发展是不同步的。儿童可能很早就出现对基本经济概念内隐性的理解。儿童对经济原则和经济规律的理解也是随着年龄的增长而不断发展的,并且和他们对基本经济概念的理解息息相关。储蓄行为是一种重要的经济行为。12岁的儿童能够理解储蓄的多重目的,并仍处于发展之中。     

Multiple Sclerosis and Economic Well-Being: Role of Health, Age, and Duration of Illness

This study used quantitative and qualitative techniques to examine the role of health, age, and duration of illness among people with multiple sclerosis (MS) in their economic well-being. Participants were 113 adults (31 males and 82 females) with MS who lived in urban and rural regions of Australia. The results demonstrated that health and age had a significant impact on both the economic well-being and psychological adjustment of people who contract this disorder. Different health variables predicted different aspects of economic well-being. Fatigue was the major health variable that predicted costs of MS and economic pressure, with age also predicting economic pressure, whereas income levels were predicted by cognitive confusion and mobility problems. Duration of illness, gender, and urban/rural location were not significant predictors of the economic variables. These results demonstrate the importance of obtaining multiple measures of economic well-being, as well as a broad range of health-related measures, in determining the impact of MS on the economic well-being of people with this disorder.