财富生产根本问题的马克思伦理之思

财富生产根本问题,从伦理视角析之,大体可表述为:财富生产目的的伦理要求,动机的伦理评价,主体的伦理确定,过程的伦理规定,效率的伦理深究。马克思立足"劳动",对财富生产根本问题进行了全面、深刻地分析:应以真实且促进人生幸福的财富为生产目的和动机;获取生产资料正义是财富可以生产的伦理前提;人道、自由、和谐是财富生产过程的基本伦理规范;劳动权利、义务公正分配是确立财富生产主体的根本依据。     

历史唯物主义视野中的财富观

改革开放30年来,我们在创造财富的同时也改变了过去对于财富的看法:一场"财富的革命"正在发生,马克思主义的经典财富观遭遇到一些理论和世俗的挑战。财富观的转变是当代中国最为显著的变化之一。财富力量、财富梦想、财富欲望、财富崇拜交织成为一个巨大的财富幻象,成为当代中国一个新的神话。因此,马克思主义的经典财富观还有没有解释力,如何认识财富,如何建立正确的财富观等,便成为一系列相关而重大的问题;经过2008年金融危机的洗礼之后,这些问题变得更加复杂和尖锐。它们既是马克思主义哲学中的重要问题,也是当代中国发展中的重要问题:正是在这些关节点上,马克思主义哲学能够与当代中国的发展紧密地交汇在一起。所以,这些问题的解决,对于马克思主义哲学和中国的发展都具有重要而深远的意义。有鉴于此,中国社会科学院哲学所、《哲学研究》编辑部、《哲学动态》编辑部与上海财经大学人文学院,于2010年6月联合举办了"金融危机的挑战与应战:走向未来的人类财富观"高级研讨会,邀请哲学、经济学、社会学等不同领域的学者共同研讨。本刊将陆续刊出研讨会上发表的部分研究成果。     

刍议大学生财富观教育

财富观是人生观和价值观的重要内容，当代大学生财富观问题研究不仅是提升大学生思想道德素质的客观需要，也是加强高校思想政治教育工作所要面对的现实问题!关注大学生财富观问题，对于引导当代大学生理性地追求财富，合理地支配财富具有积极的社会意义。     

经济哲学:儒家思想研究的新视域

儒家学说中包含着十分丰富的经济哲学思想,儒家对财富、投机、消费和发展等社会经济现象进行思考而形成的合理财富观、正当投机观、适度消费观与和谐发展观等,都涉及经济哲学要研究的基本问题。①开展对于儒家经济哲学思想的研究,不仅可以拓宽儒家思想研究的视域,而且可以为当前国内蓬勃兴起的经济哲学研究奠定自身的传统文化根基。一、合理财富观财富问题是经济哲学研究的基本问题之一。在西方早期财富思想史中,曾经不乏主张限制人们对财富的欲望的论点。典型者如古希腊的犬儒主义者,他们自动放弃对财富的欲望,追求做一个像狗一样过着简单…     

哈布瓦赫论历史上社会阶级对财富的道德记忆

对财富的道德记忆事关占有财富的合法性、神圣性、长久性的道德证明。不同的社会阶级对财富有着不同的道德记忆,社会按某个阶级对社会的贡献度和影响力,认可并推崇其对财富的道德记忆。为了社会发展的“稳定性”与“凝聚力”,社会会形成一个占主流地位的对财富的道德记忆,并据此评价社会阶级占有财富的道德合法性。哈布瓦赫关于历史上社会阶级对财富道德记忆的考察有助于人们深化上述认知,但在一定程度上有帮剥削阶级掩盖或美化剥削之嫌。社会主义市场经济要坚持马克思主义劳动价值论立场,讴歌勤劳致富、合法劳动、创新创业、共同富裕等价值理念,并使其成为社会主流的对财富的道德记忆。     

《管子》财富哲学思想初探

财富的本质与源泉是人的感性活动即力、劳身的结果,是人的本质力量的对象化产物。人是最宝贵的财富,财富还包括劳动产品如谷物、自然财富、货币财富。财富的分配和消费具有社会权力性,社会权力是人的感性活动异化的结果。财富具有道德性,财富和道德融为一体即实德。     

财富的德性呼唤——中国当代财富伦理的思考

每一种经济制度都应建立相应的财富伦理和法制基础.财富伦理,主要包括财富的创造、积累和使用中的道德秩序和价值体系.在一种文化特别是经济伦理文化中,财富伦理是具有根本意义的伦理价值观.种种失范的财富行为揭示中国正在进行一场缺乏伦理规范的市场游戏,财富伦理正陷入一种严重混乱脱序的状态.通过构建以人为中心的财富发展战略、强化制度保障和在责任伦理基础上发展新型的社会关系来加强以人为中心的财富伦理建设势在必行也是大势所趋.     

财富伦理:关于财富的自在之理

财富伦理是隐藏于财富背后、反映财富的实质和价值、说明人与财富之真实关系的自在之理或客观真理。财富伦理具有客观性,它的存在不以任何个人的意志为转移。客观的财富伦理通过普遍有效的财富伦理原则向人类敞开其自身,并通过人的财富道德意识、财富道德思想、财富道德观念、财富道德精神和财富道德行为显示其存在和影响。正确的财富伦理观是人们深刻认识和领悟财富伦理的思想结晶和理论成果,它不仅能够引导人们形成合理的财富道德观,而且能够推动人们在现实生活中自觉抵御物欲横流,还能够激励人们抵制拜金主义、利己主义、高消费主义等不合乎财富伦理要求的价值观念。     

孔子和柏拉图财富思想之比较研究

孔子和柏拉图是早期人类思想史中的重要人物。有关他们伦理思想和哲学思想的研究成果可谓汗牛充栋,但对于二者经济思想的研究仍有许多空白和薄弱环节,财富观的研究即是其中之一。本文试图通过对二者财富观的比较分析,进而把握和印证中西古代经济思想的某些异同,并在某种程度上揭示思想所产生的特定文化传统和时代精神。     

孟子与柏拉图财富观比较初探

孟子与柏拉图是同时代思想家,都对中西社会产生过巨大影响,他们的思想有许多相通之处。在财富观上,孟子和柏拉图都强调物质财富的基础地位,反对贫富两极分化,主张追求财富必须受伦理道德的约束,反对贪图物质享受。至于是否应该富民、是否适度满足统治者的欲望、是否应该救助穷人等,二者存在不同看法。孟子与柏拉图在财富理论中,都强调伦理因素,二者都属于伦理财富观。     

Does affluence impoverish the experience of parenting?

Acquiring greater financial resources before having children seems like an intuitive strategy for people to enhance their well-being during parenthood. However, research suggests that affluence may activate an agentic orientation, propelling people to pursue personal goals and independence from others, creating a conflict with the communal nature of parenting. Coherence between one's goals and actions has been theorized to be essential for the experience of meaning in life. Thus, we hypothesized that affluence would be associated with a diminished sense of meaning during childcare. In Study 1, using the Day Reconstruction Method (DRM), we found that socioeconomic status (SES) was negatively related to the average sense of meaning parents reported across episodes of the day when they were taking care of their children. In Study 2, a reminder of wealth produced a parallel effect; when parents were exposed to a photograph of money, they reported a lower sense of meaning in life while spending time with their kids at a children's festival. These findings contribute to our understanding of the relationship between wealth and well-being by showing that affluence can compromise a central subjective benefit of parenting—a sense of meaning in life.     

Marx and Cohen on Exploitation and the labor theory of value

Gerald A. Cohen, in ‘The Labor Theory of Value and the Concept of Exploitation’, argues that, contrary to the traditional assumption, Marx's charge of exploitation against capitalism does not require the labor theory of value. However, there is a related but simpler basis for the charge. Hence Marx's criticism can stand even if the labor theory of value falls. Furthermore, he argues that the labor theory of value is false. It is argued here that Cohen is mistaken; the charge Marx makes against capitalism does require the labor theory of value. Cohen's conception of exploitation is weaker than Marx's both theoretically and morally. It is also argued that Cohen's criticisms of the labor theory of value rest on misunderstandings of the theory and Marx's methodology.     

Relationship of job satisfaction and productivity to work values of vocational education graduates

The relationships of job satisfaction and job productivity to work values of a randomly selected sample of beginning workers who graduated from public vocational education programs were investigated. Workers with intrinsic work value orientation seem to be more satisfied with their job and are more productive than are those with extrinsic work value orientation. In addition, workers with a broader perception of the meaning of work seem to be more satisfied with their job than are those with a relatively narrow perception of the meaning of work.     

The occupation of funeral director: A research note on work orientations

Factor analysis of responses of funeral directors to work orientation items is interpreted first as specifying major orientational themes and second as to how well the theoretical value components of professionalism and a business orientation hold together empirically. The analysis revealed that the professionalism model as operationalized in this study has no single underlying dimension which would define this orientation. It is thus suggested that the meaning of professionalism be altered to refer only to involvement in the occupational structure and not include service and autonomy. The business orientation model, however, appears to be fairly well supported by the data.     

“圣”义及其观念溯源

“圣”是中国传统文化中一个基本观念.顾颉刚先生认为“圣”字最初只是非常普通的知识意义上的聪明义,诸种崇高和神秘义都是后来加上去的.我们同意顾先生的后一判断,但不同意前一判断.我们认为“圣”字初义当为“听治”,引申为“善听”.“善听”之义也主要不是从知识听辨而是从德性意义上来引申展开的.在最早的文献中,“圣”义及其观念主要不是知识意义上的“聪明”而是德性意义上的宽容、通达(包括通神)、自制、顺从等涵义.稳定形态的“圣”的崇高、超越与神秘义及观念可能主要是春秋后的引申发展.     

Eudaimonic conceptions of well-being, meaning in life, and self-reported well-being: Initial test of a mediational model

The current study examined relationships between eudaimonic dimensions of individual conceptions of well-being (e.g., self-development, contribution), meaning in life, and self-reported well-being, and whether meaning in life mediates associations between eudaimonic conception dimensions and well-being. A sample of 275 adult volunteers completed several instruments assessing the above constructs. Results from structural equation modeling (SEM) indicated that eudaimonic conception dimensions were positively associated with both meaning in life and well-being. Further, the relationship between eudaimonic conception dimensions and self-reported well-being was found to be partially mediated by meaning in life. The findings of the current study thus suggest that the experience of meaning in life is one route through which eudaimonic conception of well-being dimensions are associated with self-reported well-being.     

Can the West Save the East? Intrinsic Value and the Foundation of Chinese Environmental Ethics

Intrinsic value in nature is a key concept in professional environmental ethics literature in the West. Western scholars such as Holmes Rolston III and Paul Taylor argue that the philosophical foundation of environmental ethics should be based on the concept of intrinsic value in nature. Influenced by this concept, some influential Chinese environmental ethics scholars such as Yu Mouchang and Lu Feng argue that the foundation of environmental ethics in China should be based on the concept of intrinsic value in nature. This paper holds that the metaphysical, epistemological and ethical meaning of intrinsic value in nature is the legacy of Western philosophical traditions, which is in conflict with the Chinese philosophical traditions. Meanwile, the paper argues that the Daoist conception of living in harmony with nature can become the foundation for Chinese environmental ethics. The Daoist conception of living in harmony with nature is based on aesthetic appreciation of nature and people’s participation in the beauty of nature.     

Horwich, Meaning and Kripke's Wittgenstein

Paul Horwich has argued that Kripke's Wittgenstein's 'sceptical challenge' to the notion of meaning and rule-following only gets going if an 'inflationary' conception of truth is presupposed, and he develops a 'use-theoretic' conception of meaning which he claims is immune to Kripke's Wittgenstein's sceptical attack. I argue that even if we grant Horwich his 'deflationary' conception of truth, that is not enough to undermine Kripke's Wittgenstein's sceptical argument. Moreover, Horwich's own 'use-theoretic' account of meaning actually falls prey to that sceptical challenge.     

Wittgenstein on the Experience of Meaning and the Meaning of Music

On the basis of some ideas of Wittgenstein’s, an argument is presented to the effect that the ability to feel or to experience meaning conditions the ability to mean, and is thus essential to our notion of meaning. The experience of meaning, as manifested in the “fine shades” of use and behaviour, is central to Wittgenstein’s late conception of meaning. In explicating the basic elements involved here, I first try to clarify the notion of feeling and its relationship to meaning, emphasising its central role in music as explanatory of its use in language. The feeling of words, in this sense, is an objective feature of their meaning and use, and should be distinguished from feelings as psychological processes or experiences that may accompany the use of words. I then explain its philosophical significance by arguing that word‐feeling, and the “experience of meaning,” are basically instances of Wittgenstein’s general conception of aspect and aspect‐perception, which are important elements in his later conception of meaning and of thought. The nature of this experience is explicated in terms of grasping internal relations and relevant comparisons, which is manifested in a “mastery of a technique,” or “feeling at home” in a certain practice. In this sense, I argue, the ability to experience the meaning of a word is essential to the very intentionality of our thought and language. The ability to experience meaning is also a precondition for using words in a “secondary sense,” which is of great significance in itself. I conclude by pointing to the application of these notions of understanding, feeling and experience, as well as their explication in terms of comparisons, internal relations and mastery of technique, to music, where they are so apt and natural.     

Psychoanalysis,man, and value

Psychology does not seek to correlate independent happenings, but to discern in the manifold of a unique life, or of a unique culture, the pervasive sense or meaning which the life or culture expresses. The method is appropriate to the subject: a human being is not a string of lawfully connected events but an embodied meaning, an incarnated value. Psychology is therefore less like physics than it is like the critical interpretation of a work of art. It is psychoanalytical. Some of the traditional objections to psychoanalytic theory disappear in the light of this conception. Others vanish when it is realized that the analytic situation, being personal encounter as well as interpretative analysis, to some extent creates the being it analyzes.