关于全球伦理的哲学审思

全球化过程有两个基本方面：一是科学技术的发展,一是资本主义的发展。迄今为止的全球化过程是资本主义利用不断更新的科学技术来实现自己发展的过程,此过程的社会实质在于资本主义全球化——包括资本主义经济全球化和与之相适应的资本主义伦理全球化。然而,诸如反全球化浪潮之美的国际现象和国际事件表明,原来作为全球化之推动力量的资本主义,如今正在走向其反面,愈来愈成为全球化的阻碍力量了;而日益严重的全球性生态危机,更其表明资本主义再也不能按其固有的方式存在和发展了。因此,客观上要求变革现存的资本主义经济制度及其伦理——包括资本主义经济理性、人理性和科学理性。适应解决当今全球性生态危机的需要,一种新伦理——生态伦理正在形成之中,它有望最终演变为取代传统资本主义伦理的全球伦理。     

Strengthening Connectedness in Close Relationships: A Model for Applying Contextual Therapy

This article presents a model for conducting contextual therapy with the aim of contributing to the further development of contextual therapy. Its founder, Ivan Boszormenyi-Nagy, introduced the core of this approach, relational ethics, as a new paradigm for family therapy, which has been received well. The authors presume that the training of (upcoming) contextual therapists and conducting contextual therapy itself can benefit from more concrete guidelines and a phased structure. It can also enhance the further development, research, and accountability of this approach. Therefore, using a design-oriented method, the authors developed a model that helps to shape a contextual therapy process and the applicable contextual interventions. It is based on strengthening connectedness in close relationships, using relational ethics as its compass. The framework of the model consists of three phases: exploring connectedness in close relationships, modifying connectedness in close relationships, and reinforcing connectedness in close relationships, whereby the goals of each of these phases are defined as process elements and expanded into guidelines for 19 interventions. The ingredients for these interventions are derived from two recent studies on the practice of Nagy and on the practice of current contextual therapists. The model is explained and substantiated based on contextual theory and therapy. Final remarks are presented in the conclusion.     

Globalization Shuffles Cards of the World Pack: In Which Direction is the Global Economic-Political Balance Shifting?

The article offers forecasts of the geopolitical and geo-economic development of the world in the forthcoming decades. One of the main accusations directed toward globalization is that it deepens the gap between the developed and developing countries dooming them to eternal backwardness. The article demonstrates that the actual situation is very different. It is shown that this is due to the globalization that the developing countries are generally growing much faster than the developed states, the World System core starts weakening and its periphery begins to strengthen. At the same time there is a continuing divergence between the main bulk of developing countries and the group of the poorest developing states. The article also explains why the globalization was bound to lead to the explosive rise of many developing countries and the relative weakening of the developed economies. In the forthcoming decades this trend is likely to continue (although, of course, not without certain interruptions). It is also demonstrated that this convergence constitutes a necessary condition for the next technological breakthrough. This has important implications for the hegemony debates. A rather popular theory of hegemony cycles implies that the eclipse of the global hegemony of the United States should be followed by the emergence of a new global hegemon. This generates the dichotomy of the two main current points of view—either the United States will continue the global leadership in the forthcoming decades, or it will be replaced by China in this capacity. We do not find the study of the future within this dichotomy fruitful. We believe that in a direct connection with the development of globalization processes the hegemony cycle pattern is likely to come to its end, which will lead to the World System reconfiguration and the emergence of its new structure that will allow the World System to continue its further development without a hegemon.     

<Emphasis Type="Italic">Daxue</Emphasis>: The Great Learning for Universities Today

The so-called daxue zhi dao 大學之道 (the Dao of great learning), though a Confucian way of self-cultivation, can inspire contemporary universities (daxue 大學) through a process of creative interpretation. Having examined the ethos of modern university in its four historical stages, I come up with its last stage of reaching out in the era of globalization and dialogue among civilizations, in which we have to rethink the idea of university from the fuller development of human reason. This can be achieved only through increasingly reaching out toward many others by means of mutual waitui 外推 (strangification) and self-reflection, which presuppose and announce an ethics of generosity in priority over and implementable by reciprocity. Universities today should learn from classical Confucianism, and we should keep in mind their initial generous spirit as exemplified by Confucius himself. Strangification and self-reflection, being moved by original generosity and implemented by reciprocity, will eventually bring us the hope of reason.     

Ethics: universal or global? The trends in studies of ethics in the context of globalization

The article discusses how theory and practice in global ethics affect each other. First, the author explores how the study of ethics has changed in the era of globalization and ponders what the role of the field of study of global ethics is in this context. Second, she wants to show how the logical fallacies in widening study field of ethics produce false polarizations between facts and value judgements in social ethics made in various cultural contexts. She further elaborates how these false polarizations prevent constructive cross-cultural and transnational discussions on ethical guidelines and principles that are needed to produce joint action (plans) to deal with serious ethical issues globally and nationally. Finally, the paper argues that in order to find a way to solve our shared complex ethical problems in global context, we need to get back to basics by focusing on the method of ethics, that is, self-critical and logical analysis of sound argumentation and justification of our values and moral principles.     

Ethics of access: Globalization,feminism and information society

This article explores the ethics of access in relation to globalization, feminism and information society. It argues that the virtual settings of information and communication technologies (ICTs) are beginning to place significant emphasis on sociospatial as well as geospatial understandings of the world and the interactions that take place within it. The article examines the extreme material and other associated inequalities of contemporary globalization, and the concentration of technological development and power in the rich economies. Historical developments related to these factors are discussed, including the gendered nature of technologies and social processes shaping their production, application and use. It is argued that feminist theory and practice is relevant to broad debates about inequality of access in the information age, as well as to those concentrating specifically on gender and women. The tension between liberal/neoliberal focus on ‘equality’ and the ‘grotesque’ levels of contemporary inequality is raised. It is argued that feminism's long-standing and extensive critique of the problematic masculinist and partial nature of liberal/neoliberal theory, and its framing of agency, offers a major contribution in addressing this. Cyberfeminism works in theory and practice on horizontal networks and consciousness-raising about their potential, arguing that the era of the cybercitizen raises new and important risks of marginalization, on the basis of gender and other factors, and new forms of empowerment.     

启新、拓新与创新——论生态伦理学对伦理学的贡献

构建和谐社会,必须弘扬生态伦理,繁荣生态伦理学。生态伦理学对伦理学的贡献功不可没,主要体现为：开辟了伦理学研究的新领域,确立了处理人与自然关系的新原则,培育了人对自然的新态度,对传统思想展开了新的系统批判,明确了人类在自然生活中扮演的新角色,对伦理学基本观念进行了新阐释,制定了人类行为新规范。     

Living by the manual: Ego-oriented social character – pathogenic effects of globalization

Abstract

According to Erich Fromm and a relational psychoanalytic approach, changing economic and social requirements always impact human beings and their psychic structure. Because globalization leads particularly to a blurring of boundaries and limitations, the formation of a new character orientation that is driven to construct reality anew without limitations can be observed as a reaction in progress. The pathogenic effects of globalization can be studied through the analysis of this new character formation and the uncovering of repressed, unconscious feelings that characterize the new personality type, especially in regard to their sense of identity, their way of relating to others, and their de facto loss of ego strength – in contrast to the enacted “ego unlimited.” Finally, some aspects of transference and countertransference, as well as some particular defense reactions with which we psychoanalysts are confronted in the treatment of patients suffering from the pathogenic effects of globalization, will be discussed.     

关于孔子忠恕思想的界说问题

忠恕思想是孔子道德学说的核心内容 ,但学界对它所作的界说有分歧 ,不规范 ,而且现行的理解不符合孔子的原意。这必然会影响全球化时代这一重要思想在国际文化思想领域的广泛传播和竞争能力 ,应该加以辨正。在给这个思想下定义时 ,要注意到“忠恕”一词实际上表示因忠而恕的意思 ,而不是“忠”和“恕”的并列。     

Human Community with a Shared Future,Shared Values of Humanity and New Model for Human Advancement

The building of a shared community requires enduring efforts. The human community with a shared future is the largest community of human society for nation-states so far, an inevitable result of globalization. In this era, globalization needs to be oriented at demolishing the false universality in the past and rebuild the genuine universality, which makes building a human community with a shared future constructively logical in contemporary globalization. The new universality is the shared values of humanity. In essence, the shared values of humanity are a “common good” formed by all nations for their common interests, common needs, and common development, which makes them a new universality. The emergence and formation of the shared values of humanity was developed naturally in the long term among the exchanges of all nations. From the perspective of the thinking mode, the shared values of humanity focus on the “communicative rationality” in the intersubjectivity of the countries and the nations instead of hegemonic rationality, while adhering to the consultative principle. From the perspective of the internal structure, the shared values of humanity unite the value of existence and development. Their fundamental connotation reveals that the shared values of humanity dialectically unite cultural commonness and particularity. Building a human community with a shared future and its core shared values has in fact proposed a new model for human advancement. The fundamental connotations of the new model for human advancement can be classified into three aspects: new cultural value, the new paradigm of civilization, and new cultural experience.     

Proposed Strategies for Teaching Ethics of Nanotechnology

Nanotechnology and nanosciences have recently gained tremendous attention and funding, from multiple entities and directions. In the last 10 years the funding for nanotechnology research has increased by orders of magnitude. An important part that has also gained parallel attention is the societal and ethical impact of nanotechnology and the possible consequences of its products and processes on human life and welfare. Multiple thinkers and philosophers wrote about both negative and positive effects of nanotechnology on humans and societies. The literature has a considerable amount of views about nanotechnology that range from calling for the abandonment and blockage of all efforts in that direction to complete support and encouragement in hopes that nanotechnology will be the next big jump in ameliorating human life and welfare. However, amidst all this hype about the ethics of nanotechnology, relatively less efforts and resources can be found in the literature to help engineering professionals and educators, and to provide practical methods and techniques for teaching ethics of nanotechnology and relating the technical side of it to the societal and human aspect. The purpose of this paper is to introduce strategies and ideas for teaching ethics of nanotechnology in engineering in relation to engineering codes of ethics. The paper is neither a new philosophical view about ethics of nanotechnology nor a discussion of the ethical dimensions of nanotechnology. This is an attempt to help educators and professionals by answering the question of how to incorporate ethics of nanotechnology in the educational process and practice of engineering and what is critical for the students and professionals to know in that regard. The contents of the presented strategies and ideas focus on the practical aspects of ethical issues related to nanotechnology and its societal impact. It also builds a relation between these issues and engineering codes of ethics. The pedagogical components of the strategies are based on best-practices to produce independent life-long self-learners and critical thinkers. These strategies and ideas can be incorporated as a whole or in part, in the engineering curriculum, to raise awareness of the ethical issues related to nanotechnology, improve the level of professionalism among engineering graduates, and apply ABET criteria. It can also be used in the way of professional development and continuing education courses to benefit professional engineers. Educators and institutions are welcome to use these strategies, a modified version, or even a further developed version of it, that suits their needs and circumstances.     

Whitehead,Confucius, and the aesthetics of virtue

The most constructive response to the crisis in moral theory has been the revival of virtue ethics, an ethics that has the advantages of being personal, contextual, and, as this paper will argue, normative as well. The first section offers a general comparative analysis of Confucian and Whiteheadian philosophies, showing their common process orientation and their views of a somatic self united in reason and passion. The second section contrasts rational with aesthetic order, demonstrating a parallel with analytic and synthetic reason, and showing that rule‐based ethics comes under the former and virtue ethics under the latter. The third and final section discusses a Confucian–Whiteheadian aesthetics of virtue, focusing on love as the comprehensive virtue. The principal goal of the paper is to propose that an appropriation of Confucian virtue ethics will enhance the otherwise slow development of a Euro–American process ethics.     

从伦理的视角看“三个代表”

“三个代表”重要思想,从伦理学上进行分析,饱含着深刻的伦理智慧,浸润着美善和正义的光华,它既可以理解为一种全新的政治伦理,又可以指谓一种进步的社会伦理,还可以从经济伦理、科技伦理和文化伦理等角度加以阐释与论证。因此,我们有理由认为,“三个代表”的伦理精神和伦理目标将构成当代中国社会的主流伦理,成为指导我国当前公民道德建设的伟大旗帜和促成中华伦理文化伟大复兴的理论指南。     

Recognising relations: What can be learned from considering complexity

Analogy is an important cognitive process that has been researched extensively. Functional accounts of it typically involve at least four stages of processing (access, mapping, transfer, and evaluation); however, these accounts take the way in which the base analogue is understood, along with its relational structure, for granted. The goal of this paper is to open up a discussion about how this process (which we will call “relational recognition”) may occur. To this end, this paper describes two experiments that vary the level of relational complexity across exemplars. It was found that relational recognition tasks benefit from increased complexity, while mapping tasks suffer from it.     

后基因组时代的生物医学与人

后基因组时代基因组学研究在生物医学发展中将起主导作用。基因组学将在结构基因组学、功能基因组学和“结构－功能－应用”研究中发挥其观念优势、技术优势和信息优势,以解决医学科学中的相关问题。基因组学研究需要人文翔,包括关心其伦理问题、法律和社会问题以及国家安全问题等等。     

上帝之手——高道德风险的生命技术何以从伦理学与神学获得辩护

克隆人的出现是后生命科学时代开始的标志;原有的高新生命科学技术发展时期是科学过渡带;人类基因组计划、克隆人与胚胎干细胞研究是后生命科学事件。传统伦理学和神学伦理学在后生命科学时代理论资源桔竭,已达边界;我们“只有同意识形态断裂,彻底改变其结构,才能有真正的科学”;我们必须一边从传统中寻求辩护、一边解放伦理学和神学（经典理论后现代化）。清除障碍,获得解放。     

Facing the third millennium: An evolutionary crisis

We are witnessing the birth of the first global civilization on our planet earth due to the accelerative progress of science and technology. This is also accompanied by a crisis in health care, pollution and other environmental disasters, a rising wave of violence and crime, stresses due to globalization, and so on. Recently, we formulated “An Action Plan for Human Survival” (Reference 24).

This article explores in depth the challenges in bringing about a peaceful transition to a global civilization. It explores global civilization, environmental crisis and population. It reveals that the stresses generated by globalization and environmental crisis cannot be resolved by dualistic thought, or concepts, or ideals, or intellectual constructions; as these are sterile in bringing mutation in the human psyche. We see that the emergence of global consciousness is not keeping pace with the globalization, and it is feared that globalization may turn out to be abortive and ultimately self‐destructive.

The crisis is not political, or economic, or social. It is evolutionary in character. We have to explore nature's evolutionary impulse. The challenge is to resolve the “crisis of perception,” or to allow the mutation to happen in the mind‐brain system. The only technology for radical transformation or mutation of human psyche is purification or deconditioning of the human psyche. This leads to new relationship between man and man, and between man and environment. It ends all pain, sorrow and travails and ushers a new era of freedom, peace and bliss. This is the key to human survival, progress and fulfillment.     

Relation,Virtue, and Relational Virtue: Three Concepts of Caring

This essay breaks new ground in defending the view that contemporary care‐based ethics and early Confucian ethics share some important common ground. Luo also introduces the notion of relational virtue in an attempt to bridge a conceptual gap between relational caring ethics and agent‐based virtue ethics, and to make the connections between the ethics of care and Confucian ethics philosophically clearer and more defensible.     

风险社会的伦理意蕴

“风险社会”已是人类可经验到的事实。风险是一个表明自然终结和传统终结的概念,它是预测和控制人类活动的未来结果,即激进现代化的各种各样、不可预料的后果的现代手段,使一种拓殖未来的企图,一种认识的图谱。。在风险社会,风险是永恒存在的,它只具有有限的可控性,对人类是一个很大的挑战。风险和责任是内在关联的。风险社会赋予了伦理以更加丰富的内涵,加强风险社会的伦理研究,建立风险伦理学,将有利于我们更好地防范风险。