略论伦理经济

本文将不再坚持传统的伦理与经济的二分法的观点,不把伦理看作只是对经济存在一种能动的反作用。试图从一个新的伦理经济的视角研究,伦理经济把伦理本身看作是渗透在经济之中的一种经济因素,经济本身内涵着伦理价值。伦理与经济互相渗透,互相作用,在一定意义上互为一体。因为问题过于宏大和复杂,无法进行全面研究,只从伦理道德作为伦理精神和作为资本如何与经济因素融合这样二个方面加以论证。     

医学研究中的机构伦理问题探究

机构作为医学研究活动的主体,在构建国家科研伦理治理体系和倡导负责任的医学研究方面发挥着个体科研人员不可替代的作用,也引发了一系列独特而又时常被忽视的伦理问题和挑战。为此,引入一个全新的观点“机构伦理”,并辨析其与管理伦理、制度伦理、组织伦理之间的区别和联系,进而厘清机构伦理的概念和主要内容。重点剖析了医学科研机构中的两大伦理议题:机构伦理责任和机构利益冲突。医学科研机构的责任担当和有效规避利益冲突,在促进公众对医学研究的信任及营造良好的科研伦理环境方面具有重要意义。     

小康社会与城市伦理精神

全面建设小康社会需要一种伦理精神来支撑。本文将塑造城市精神与全面建设小康社会联系起来,认为作为时代进步表征的城市伦理精神是城市精神的核心与灵魂,是全面建设小康社会的精神动力和基本价值目标。目前,我们全面建设小康社会特别需要高扬八大城市伦理精神;从当代社会变化的实际出发,着力培育与时代进步契合的城市伦理精神的具体途径。     

黑格尔精神哲学中葬礼的伦理意义

葬礼作为一种对死者的操作仪式,联结了生死两端。在黑格尔的精神哲学体系中,葬礼不过是精神自我扬弃和发展的个别环节。通过葬礼,逝者被安排到大地的怀抱并成为伦理实体的一员,这一行为不但成全了死者最后的尊严,而且构成了血亲最高的伦理义务:将作为自然事业的死亡现象打断,进而使其转化为一种精神事件。在这一精神事件中,逝者通过在世血亲的主动承担而成就了其伦理的普遍,而死亡也不再显现为一种纯粹的消极性而是精神直面死亡并承担死亡的一种方式。     

The Paradise Lost? Mythological Aspects of Modern Sport

Sport, in modern times, finds its roots in the mythological sources of ancient Greece, where it was born as a sacred game to be performed in the honour of Zeus in Olympia or of other gods elsewhere during the Panhellenic games. Since the beginning of the twentieth century and until the 1970s sport was mythogenic (Barthes 1975). But is sport still mythogenic in the twenty-first century? Our analysis attempts to answer two questions: (i) what has been the influence of doping and sponsorship on contemporary sport; and (ii) how (if at all) have both influenced the symbolic contemporary forms of the sportsman/woman myth. We argue that modern sport has become increasingly dependent upon the industrial and entertainment worlds, thus losing along the way the imprinting of symbolic innocence that the myth conferred in the recent past. Moreover, the contemporary perception of sportsmen/women by the general public has changed in so far as it concerns the symbolic aspect of the performer. If their function as social link appears to be intact, sportsmen seem to have lost the classical Olympic symbolism that was generally accepted among spectators until a few decades ago. It does not appear that the mythical aura of sport has been lost but rather the symbols that it has previously carried. Popular admiration is nowadays more concentrated on the sportsman's capacity to acquire fame and fortune by means that appear to be in everybody's reach, including doping. Consequently, the commoner identifies him/her self with the sportsman/woman but does not see him/her any longer as a hero carrying classical moral values.     

先秦儒家伦理精粹与中华民族精神

本文认为先秦儒家伦理精粹在中华民族精神的形成发展过程中发挥了骨干作用。并从其崇仁重义、尚礼贵诚、重智尚勇、贵和执中、与其倡导的自强厚德、爱国奉献、治世理想、内圣外王以及其思想特征等方面加以论述。     

Concerning a Moral Duty to Cheat in Games

Stimulated by Hugh Upton's recent article in this journal, in which he argues that there can be a moral duty to cheat in games, I attempt to examine his claims. Much of what he writes revolves around examples from two sports, cricket and rugby, and with differing connections to those games' rules. While the example from cricket is said to involve a breach of the spirit of that game, it is contravention of the written rules of rugby on which the latter part of Upton's case focuses. Given limited space I concentrate on the cricketing example, but several of the points I make about that apply also to when rule-breaking itself is involved. My conclusions express doubts about whether a case for a moral duty to cheat in games has been established.     

在神经成像研究中意外发现的伦理讨论

在神经成像技术研究过程中,如果产生的意外发现能给研究参与者带来明显医疗帮助,且已获得其知情同意的情况下,研究人员应告知其意外发现。对此,通过互惠原则、利他原则和轻松救助理论可以对其提供伦理辩护。除此之外,通过轻松救助理论论证了研究人员应承担适度寻找意外发现的道德责任,但需权衡研究方案的成本和效益。最后,文章提出了意外发现的分类和具体反馈计划,以确保研究参与者能及时获得对健康有重要影响的发现。但是,划定意外发现的范围颇具挑战,需综合考虑意外发现的科学有效性、临床意义和可操作性等因素。

     

论有益原则

试图澄清我国医学伦理学著作编写者以及医生在临床实践中往往加以混淆的有益和行善两个概念,并阐释有益这一最为基本的伦理原则的意义。由三部分组成：有益的概念、在一般哲学和伦理学语境中有益的意义,以及生命伦理学语境中的有益。结论是,使病人、受试者、公众、社会受益的有益原则是所有临床医生、与健康有关的科学家、公共卫生人员,以及与健康有关的政策制定者和立法者应该尽的义务,而不是可做可不做的“行善”。而且有益原则应该在诸伦理原则中拥有优先地位。

     

A League of Their Own? Evaluating Justifications for The Division of Sport into ‘Enhanced’ and ‘Unenhanced’ Leagues

Cheating through the use of illegal performance enhancements (such as doping) is a persistent problem in sport. It has been suggested that one response to this problem is to separate sport into two parallel leagues. One league would resemble sport as it is currently practised – i.e. with restrictions on use of particular enhancements – and the other would not possess these restrictions, allowing those that wish to use currently illegal enhancements to do so. In this paper I articulate the ‘two leagues’ proposal further and subject it to critical scrutiny. The proposal fails. It does so by failing to address conceptual confusion regarding enhancement use in sport; by replicating in the new league the current problems associated with enhancement-based cheating; and by creating new problems. In an attempt to revive it I describe other possible justifications for the proposal, based on its promotion of personal autonomy, and rights-based justifications. These fail, with the exception of a group right claiming provision of the enhanced league as a participatory good. I conclude that this latter use of the proposal is the only sensible one, but it nevertheless faces significant obstacles.     

论罗尔斯的政治义务理论

政治义务是政治哲学的核心问题。哈特首先用“相互限制原则”来解释政治义务,这一原则为罗尔斯所继承并加以修正。鉴于该原则存在的诸多问题,罗尔斯在《正义论》中削减了它在政治义务的道德证明中的作用,而诉诸正义的自然责任原则。这个原则仍然受到来自多方面的批评,许多罗尔斯的追随者对这些批评作了回应。罗尔斯从公平游戏原则到自然责任原则的转变反映了他对契约论不同的态度。     

有关责任伦理几个问题的认识

对责任伦理的研究和实践能极大地促进伦理学的实践,进一步完善伦理学的建设。对责任伦理有多种理解,本文认为责任伦理要解决的问题主要不是主观意图的责任意识,而是指人们在履行伦理原则、规范的行为过程中对他人、对社会实际产生的效应。责任伦理的着眼点是伦理效应。只有从实际发生的伦理效应才能真实地判断伦理的责任是否到位。重视伦理原则、规范在实际应用中发生的伦理冲突,区分责任伦理的不同性质和类型,构建落实责任伦理的完整链条,是落实责任的基本途径。     

知识资本、人力资本与伦理价值的资本化问题初探

知识资本是知识经济的灵魂,在知识资本化的条件下,伦理价值也会随着知识的功能扩张而扩张,伦理“知识”也会物化为资本。人力资本理论的诞生为伦理价值的资本化提供了条件和途径,使伦理价值资本化成为现实。伦理资本除了具有人力资本的一般特征外,还有自己的特殊性。     

科技道德的两种精神

本文致力于挖掘各种科技道德规范背后的伦理精神 ,提出科学精神和人本精神是科技道德规范的灵魂 ;阐释两大精神的丰富内涵 ;辨析二者间的学理关系和实践关系。