Spinoza's Rethinking of Activity: From the Short Treatise to the Ethics

This paper argues that God's immanent causation and Spinoza's account of activity as adequate causation (of finite modes) do not always go together in Spinoza's thought. We show that there is good reason to doubt that this is the case in Spinoza's early Short Treatise on God, Man and His Well‐being . In the Short Treatise , Spinoza defends an account of God's immanent causation without fully endorsing the account of activity as adequate causation that he will later introduce in the Ethics (E3def2). We turn to an examination of how God's immanent causation relates to the activity of finite things in the Ethics . We consider two ways to think about the link between God, seen as immanent cause, and the activity of finite things: namely, in terms of entailment and in terms of production. We argue that the productive model is most promising for understanding the way in which the activity of finite things and God's immanent causality are connected in Spinoza's (mature) philosophy     

Churches as organisations: towards a virtue ecclesiology for today

This article is an attempt to offer insights from organisation studies to ecclesiology. To do so it draws particularly on the work of the moral philosopher Alasdair MacIntyre to offer a virtue ecclesiology for today. The application of MacIntyre's conceptual framework of practices, institutions, goods and virtues to all kinds of organisations, which already exists in the field of organisation studies, is extended to the church as an organisation. It suggests that the church may be re-described as an organisation in which the practices of faith are housed within the institution of the church. On this understanding, the gift of the church to the world is not simply the practices of faith but the manner in which they are institutionalised.     

Shu and zhong as the virtue of the Golden Rule: a Confucian contribution to contemporary virtue ethics

I aim to show how Confucian philosophy can contribute to the contemporary resurgence of virtue ethics education by arguing that it has the resource to address a lacuna in Aristotelian ethics. Aristotelian ethics, which is arguably the main resource of contemporary virtue ethics, lacks a virtue that corresponds to the notion of loving each person as one’s self or the Golden Rule. To be more precise, Aristotelian ethics has no virtue about loving all people as one’s self, although philia comes close but is precisely limited because it lacks universality. However, I believe that Dai Zhen’s interpretation of the Confucian virtues of shu and zhong does have this universal scope which philia lacks. For Dai, the ground for loving another is not any characteristic that a particular group of people have in common, such as, in the case of philia, being virtuous. Rather, the ground is universal human nature itself.     

忍与不忍:从德性伦理的观点看

By analysing the two relevant psychological phenomena of “endurance” and “non-endurance,” this essay aims to reveal the ethical implications of a Confucian approach, namely regarding non-endurance as an impulse of primary virtue. Based on this case study, the author then explores the significance of moral cultivation or psychological training in establishing moral personality and the complexities of such a process. Meanwhile, “love” in Confucian ethics means sympathy for the inferior rather than affection for the revered. Hopefully, this study may deepen our understanding of virtue ethics. Translated by Zheng Shuhong from Xueshu Yuekan 学术月刊 (Academic Monthly), 2007, (1): 60–65     

From Environmental to Ecological Ethics: Toward a Practical Ethics for Ecologists and Conservationists

Ecological research and conservation practice frequently raise difficult and varied ethical questions for scientific investigators and managers, including duties to public welfare, nonhuman individuals (i.e., animals and plants), populations, and ecosystems. The field of environmental ethics has contributed much to the understanding of general duties and values to nature, but it has not developed the resources to address the diverse and often unique practical concerns of ecological researchers and managers in the field, lab, and conservation facility. The emerging field of “ecological ethics” is a practical or scientific ethics that offers a superior approach to the ethical dilemmas of the ecologist and conservation manager. Even though ecological ethics necessarily draws from the principles and commitments of mainstream environmental ethics, it is normatively pluralistic, including as well the frameworks of animal, research, and professional ethics. It is also methodologically pragmatic, focused on the practical problems of researchers and managers and informed by these problems in turn. The ecological ethics model offers environmental scientists and practitioners a useful analytical tool for identifying, clarifying, and harmonizing values and positions in challenging ecological research and management situations. Just as bioethics provides a critical intellectual and problem-solving service to the biomedical community, ecological ethics can help inform and improve ethical decision making in the ecology and conservation communities.

Reading the Silences,Questioning the Terms: A Response to the Focus on Eighteenth-Century Ethics

It is striking that most of the essays in this Focus do not explore the specifically religious aspects of Enlightenment ethical thought. A principled reason for this may be found in a conception of religion that makes it hard for Enlightenment thinkers to seem religious at all. Neither does this conception fit anything that is likely to be a live option for most people today, and the now prevalent unpopularity of eighteenth-century piety and religious thought may blind us to important religious possibilities.     

From solidarity to autonomy: towards a redefinition of the parameters of the notion of autonomy

Starting from examples of concrete situations in France, I show that autonomy and solidarity can coexist only if the parameters of autonomy are redefined. I show on the one hand that in situations where autonomy is encouraged, solidarity nevertheless remains at the foundation of their practices. On the other hand, in situations largely infused with family solidarity, the individual autonomy may be put in danger. Yet, based on my ethnographic observations regarding clinical encounters and medical secrecy, I show that while solidarity may endanger individual autonomy, it does not necessarily endanger autonomy itself. The social practices observable in France reflect the reality of an autonomy that goes beyond the individual, a reality that involves a collective subject and includes solidarity. The opposition between these two values can then be resolved if the content of the notion of autonomy is understood to be dependent on its cultural context of application and on its social use.     

Parental conditional regard as a predictor of deficiencies in young children's capacities to respond to sad feelings

This study explored the relationship between parents' use of conditional regard (PCR, Assor, Roth, & Deci, 2004; Roth, 2008) to promote suppression of sad feelings and the following emotional skills in young children: (1) recognition of sadness in facial expressions, (2) awareness of sad feelings in oneself, and (3) empathic response to others' sad feelings. The study distinguished between two PCR components: conditional negative regard (similar to love withdrawal) and conditional positive regard. Emotion‐focused interviews were conducted with 102 children aged 5–6 years, and their parents completed questionnaires assessing parents' use of conditional regard. As expected, both PCR components correlated negatively with the emotional skills. Regression analyses showed that the seemingly benign practice of conditional positive regard had unique negative associations with the three emotional skills also when effects of negative PCR were controlled. Copyright © 2010 John Wiley & Sons, Ltd.     

从工程的存在到工程的伦理

工程存在方式的历史演变伴随着工程伦理原则的演化:古代工程以具身方式存在,遵循自然伦理原则;工业革命以来,工程以他异方式存在,遵循个体伦理原则;20世纪中叶以后,工程以工程创新的方式存在,遵循交往伦理原则。     

经济伦理学:从构建体系走向问题意识

一经济伦理学研究现状 经济伦理学作为一门相对独立的应用伦理学学科,在我国诞生于20世纪80年代,它伴随着经济改革和市场经济发展的步伐在我国获得了长足的进展.一方面,国际性经济伦理学术交流的开展、国际上有重要影响的经济伦理学术著作的翻译出版,使得我国的经济伦理学研究能够与世界接轨,经济伦理学研究者能够及时了解国际经济伦理学研究的动态和潮流,这是支持我国经济伦理学研究得以进步和发展的思想资源;另一方面,全国性和地区性的经济伦理学术研讨会定期或不定期地在各地举行,国内学者之间的学术交流呈良好发展态势.     

From Ethics to Aesthetics: A Reconsideration of Buddhist Monastic Rules in the Light of Michel Foucault's Work on Ethics

This article considers the recent debate over the nature of Buddhist ethics largely conducted by scholars who have argued in different ways that Buddhist ethics may be assimilated to or may correspond with different forms of western ethical theory.

I argue that the interpretation of Buddhist texts, and in particular the Vinaya, in light of western ethical theory creates misunderstanding. I argue that in each case of a supposed ethical dilemma, Buddhist ethics should be seen as empirical, since the ultimate point of reference for the choices involved in a proposed action lies in the purity and wholesomeness of each individual action.

My approach follows Foucault's argument for scepticism with regard to the notions of a universal nature or of a universal rationality. I argue that it is not instructive to read Buddhist texts against generalized standards. Rather, it is more productive to regard ethics as creating a space for the ethical, not in a normative sense but one arising from personal practice as related to individual circumstances.

At the same time, this article outlines the role of beauty and its role in ethical formation. I suggest that one interpretation of Theravada Buddhism has regarded beauty as a form of sensuous pleasure, which is seen as a danger for someone on the spiritual path. However, an alternative reading of such texts is more sympathetic to the educative role of beauty.     

Divine authority and the virtue of religion: a Thomistic response to Murphy

In his book, An Essay on Divine Authority, Mark Murphy argues that God does not have practical authority over created, rational agents. Although Murphy mentions the possibility of an argument for divine authority from justice, he does not consider any. In this paper, I develop such an argument from Aquinas’s treatment of the virtue of religion and other parts of justice. The divine excellence is due honor, and, as Aquinas argues, honoring a ruler requires service and obedience. Thus, a classical conception of God coupled with some of Aquinas’s theses concerning justice show that God has practical authority over all created, rational agents.

     

Ethics Consultation in Pediatrics: Long-Term Experience From a Pediatric Oncology Center

There is little information about the content of ethics consultations (EC) in pediatrics. We sought to describe the reasons for consultation and ethical principles addressed during EC in pediatrics through retrospective review and directed content analysis of EC records (2000–2011) at St. Jude Children's Research Hospital. Patient-based EC were highly complex and often involved evaluation of parental decision making, particularly consideration of the risks and benefits of a proposed medical intervention, and the physician's fiduciary responsibility to the patient. Nonpatient consultations provided guidance in the development of institutional policies that would broadly affect patients and families. This is one of the few existing reviews of the content of pediatric EC and indicates that the distribution of ethical issues and reasons for moral distress are different than with adults. Pediatric EC often facilitates complex decision making among multiple stakeholders, and further prospective research is needed on the role of ethics consultation in pediatrics.     

Working well with a disability: Health promotion as a means to employment

Purpose/Objective: The purpose of this study was to test the utility of the Working Well with a Disability health-promotion program with vocational rehabilitation (VR) clients. Health-promotion interventions have been shown to reduce limitation from secondary conditions, which can be a significant barrier to labor force participation among people with disabilities. The state and federal VR system represents a potential access point for delivery of health-promotion activities. Research Method/Design: A total of 297 VR clients participated in a randomized trial of the Working Well health promotion program. Control and intervention participants provided baseline and four waves of quarterly follow-up data. Data were analyzed with repeated-measures ANOVA. Results: Intervention-group participants who attended over half of the Working Well sessions reported significantly lower rates of limitation from secondary conditions over the 1-year study span, F(1, 124) = 4.11, p = .004. Control-group participants also experienced significantly lower rates of limitation, but pre- to postdifferences were less dramatic, F(1, 308) = 4.19, p = .006. Conclusions/Implications: Overall, health data indicated that the Working Well program may be particularly helpful to VR clients with higher rates of secondary health conditions and may represent one strategy for overcoming barriers to employment. (PsycINFO Database Record (c) 2012 APA, all rights reserved).