论我国公共伦理研究的三个向度及其基本范式

我国学界关于公共伦理的研究存在三个既相互区别又相互联系的研究向度,即公共管理伦理的向度、市民社会伦理的向度、政治伦理的向度,与之相应的基本理论范式是公共利益范式、公共领域范式以及公共性范式.厘清三个向度及其基本理论范式之间的区别和联系,是公共伦理学研究的基础理论问题.     

老龄化社会的伦理新启蒙

"孝"是中国传统社会的伦理觉悟,也是中国社会发生最早的伦理启蒙,从孝慈伦理,到"孝"治天下,再到老吾老以及人之老的大同理想,其文明精髓是追求人的终极关怀。当代中国社会的重大难题之一是"超载老龄化",它使原有的家庭-社会-国家伦理实体的有机体系面临解构,老龄人难以透过"孝"的自然伦理安全系统达到伦理上的终极回归,因而难以完成伦理型文化背景下对生命的终极关怀,即终极伦理关怀。老龄化社会期待孝道伦理的新启蒙,在孝道传统的回归和创新性发展中学会对生命的终极关怀,学会伦理地思考。     

论经济伦理的非经济功能

经济伦理的非经济功能主要表现在对同属于"伦理"门下的其他伦理的引导、冲击或诱变。其具体表现是:引发宗教伦理的变化;对政治伦理的建构产生基础性的推进作用;对社会伦理变迁的诱致作用。深刻认识经济伦理的非经济功能,将会获得如下启示:要认识和肯定经济伦理的非经济功能;要顺应和契合经济伦理的非经济功能;要不断完善经济伦理所植根的社会经济制度与政治制度,利用优良的制度安排和制度创新引领和束导经济伦理发挥正确的非经济功能。     

成人仪式·伦理·青年教育

成年礼是一种古老的青年教育的方式 ,是人类历史上特有的一种文化现象 ,从成人礼在不同历史阶段所产生的社会功能中 ,我们可以深刻地揭示青年的本质 ,认识青年教育的一些规律 ,探索青年教育的有效方法。成年礼实际上是把青年看做是文化适应的过程和成人社会伦理规范、价值内化的过程 ,是青年从完全依附的角色向社会承认的成人自律过渡的一种形式。     

电影叙事伦理探析——以《双胞胎》《审判》等国产电影为例

文艺的叙事伦理,不是传统的伦理学,也不是现实社会的伦理道德观.但文艺的叙事无疑具有一定的教化功能.所以,重视电影等艺术的叙事伦理建构,在当下不仅重要而且必要.当电影制作者把叙事伦理作为电影创造的一个自律性追求的时候,对于现实社会的道德伦理规范的建构将有十分重要的积极意义.     

德国社会市场经济体制中的基督教伦理

德国社会市场经济使自由竞争的市场与国家适度干预相结合,以促进市场经济、自由竞争,提高效率,同时保证社会公平,矫正市场自由放任竞争带来的弊病,不致贫富差距过大.它是二战后德国各种政治力量、学派及思想相互妥协、达成平衡的产物,内涵着寻求多种价值平衡的经济秩序伦理.这种作为体制伦理的经济秩序伦理,深受基督教伦理的影响,以基督教对人的认识与人的尊严为基础,遵循保证人的自由、独特性及社会秩序的三原则,即人格原则、辅助性原则和团结原则,突出自由与责任、竞争与社会公平这两对价值,并在新的国内与国际情势下,又增加了可持续性原则和公众幸福原则.     

生态文明的伦理意蕴

［］生态文明是人与自然、人与人、人与社会、人与自我身心这四种关系的和谐生态的文明。它蕴含着人尊重自然、管理自然、保护环境等自然道德的根基,人尊重他人、宽容他人、与他人合作等人际伦理要求,社会尊重个人、个人认同接纳并融入社会等社会伦理精神,个体自尊、自律等自我伦理价值。     

和谐伦理的现代需求与组织伦理

现代社会的伦理危机是由现代性伦理需求的供给不足所导致的.传统道德哲学不能满足有机团结的、远距离的现代社会及其行动结构所提出的伦理需求.伦理视阈中的组织,是实体性的道德责任主体和创生性的伦理实体.组织所具备的这两大伦理特征,能较好地承担现代社会的伦理需求.组织伦理的研究可以帮助解决现代社会的伦理危机,实现伦理和谐.     

关于城市伦理的几个问题

城市伦理研究城市社会的道德问题。城市伦理研究所运用的是结构—功能分析、城市和乡村社会结构的比较、辩证唯物主义和历史唯物主义等方法。环境的高度人工化、社会交往和联系的普遍性、职业分工的扩张趋势、价值主体的多元化构成了城市社会的道德机制。由此形成了城市道德的基本特征 :道德形成的共识性、价值的终极指向性、职业道德的社会化、功能上的整合性、适用的普世性、内容上的开放性。传统道德对当代城市道德既有消极阻碍的作用又有积极的构成作用。     

创造二十一世纪的人类命运: 全球化经济发展与儒学及儒商的定位

２１世纪人类的命运有赖于经济全球化的制度合理化的与个人合德化的发展与实现。儒家与儒学既提供了一套经济伦理的价值,又提供了一套社会伦理的基石,不但有平衡经济与伦理的作用,也有促进经济导向人类社会与人类文化和谐发展的力量,更能带动人之为人的品质上的提升。儒家与儒学在经济伦理、社会伦理、文化伦理上的发展,正是21世纪的人类所急迫需要的。因此,儒家与儒学的使命,是防止人类经济全球化的逆向发展和促进其正向发展。作为参与全球化经济发展的儒家文化的代表者,无论是第一义或第二义的儒商,都将在２１世纪发挥巨大的经济推动、社会演进与文化融合的作用。     

Social Critique and Transformation in Stout and Butler

If social critique is to play a role in broad social transformation, then it must be able to engage with the terms that people use to understand their lives. This essay argues that we can find an important model for performing social critique in the quite different work of Jeffrey Stout and Judith Butler. For both, social critique must be immanent and it must make explicit the character of the norms by which people currently live. This model is especially important in a situation where various moral and cultural traditions are confronting one another, and where it is necessary to work towards shared social and political goals. Stout and Butler present a method for achieving one's political goals by engaging with others on terms that they would recognize and seeking to transform the political structures they inhabit. Furthermore, their approaches provide helpful insights for further reflection on the critical possibilities in current ethnographic work.     

Living in the Borderlands—An Identity and a Proposal

Abstract :  We live in the borderlands, a place not of separation but of coming together, of connection. The continuing efforts to discern what it means to express who we are as religious people, and what it means regarding the religious identity of those who live in the borderlands is the focus of this study. In many ways, this identity is one that is in the process of being restored, renewed, and reaffirmed after many years of a combination of benign neglect and overt suppression.     

Ratings of Essentialism for Eight Religious Identities

As a social identity, religion is unique because it contains a spectrum of choice. In some religious communities, individuals are considered members by virtue of having parents of that background, and religion, culture, and ethnicity are closely intertwined. Other faith communities actively invite people of other backgrounds to join, expecting individuals to choose the religion that best fits their personal beliefs. These various methods of identification influence beliefs about the essentialist nature of religious identity. Essentialism is when social groups are considered to have deep, immutable, and inherent defining properties. In this study, college students (N=55) provided ratings of essentialism for eight religious identities: Atheist, Buddhist, Catholic, Hindu, Jewish, Muslim, Protestant, and Spiritual-but-not-religious. Significant differences in essentialism were found between the target groups. Results and implications for intergroup relations are discussed.     

The role of moral identity in the aftermath of dishonesty

People lie on a regular basis. However, lying can pose a threat to the self-view of being an honest and moral person. How do people respond to their previous dishonest acts? A way to deal with psychological discomfort arisen for previous lying is reconfirming oneself to be an honest and moral person, for example, by showing subsequent moral behavior. We hypothesize that people engage in this reconfirmation depending on whether their moral identity is central to their self-concept. This was supported in three studies in which, compared to low moral identifiers, high moral identifiers engaged in more efforts to uphold a moral self-image and were more likely to show a compensatory reaction rather than a consistency reaction to their previous dishonesty. Implications for the topics of moral self-regulation and compensatory ethics and for the concept of moral identity are discussed.     

Secession: The Case of Quebec

ABSTRACT I argue that people have a right to self-determination when they are plainly predominant in a certain territory and do not violate the civil liberties of minorities. But there is no self-determination without the preservation of self-identity and the cultural preservation that goes with its secure existence. So to preserve autonomy and self-determination people must preserve their cultural identity and this cannot be securely sustained in modern conditions without a nation-state concerned to nourish that identity. Such considerations support a right to secession when certain conditions are met. The conditions are that the people in question have a cultural identity, live in a distinct territory which they have inhabited for a long time, form an extensive majority, and respect the civil liberties of the minorities living in that territory (as well as elsewhere). Where they are such a group they have a right to secede from a larger state to which they are historically attached. These conditions, I argue, are met in Quebec.     

Being mixed: who claims a biracial identity?

What factors determine whether mixed-race individuals claim a biracial identity or a monoracial identity? Two studies examine how two status-related factors-race and social class-influence identity choice. While a majority of mixed-race participants identified as biracial in both studies, those who were members of groups with higher status in American society were more likely than those who were members of groups with lower status to claim a biracial identity. Specifically, (a) Asian/White individuals were more likely than Black/White or Latino/White individuals to identify as biracial and (b) mixed-race people from middle-class backgrounds were more likely than those from working-class backgrounds to identify as biracial. These results suggest that claiming a biracial identity is a choice that is more available to those with higher status.     

Is There an Identity Crisis in Environmental Ethics?

Environmental ethics is both a moral philosophy and an applied ethics.This duality has led some people to feel confused about environmental ethics' identity and to cast doubts on its legitimacy.This paper,by distinguishing and exploding environmental ethics' two patterns of inquiry (the moral philosophy pattern and the applied ethics pattern) and their characteristics,tries to resolve the discipline's identity crisis and to argue for its legitimacy.     

Belonging and Social Identity Among Young People in Western Sydney,Australia

This article explores young people’s everyday life in multiethnic Australian communities. The focus is on interethnic social identity and belonging to the Australian society. The research gives an insight into social relationships, social networks and attitudes to the Australian culture among young people living in multiethnic neighbourhoods. Conceptually, the research is framed around Bourdieu’s habitus discourse and the influence of social and cultural capital on young people’s perceptions and attitudes. A survey of 339 young people residing in Western and South Western Sydney, Australia, was undertaken in 2007. Ninety-five percent of the young people were from minority migrant backgrounds, and two thirds were born in Australia. The majority of them feel good about living in Australia, while only a small percentage rarely or never share this feeling. The findings demonstrate a more positive atmosphere and contradict evidence highlighted by pessimistic predictions of anti-immigrant and anti-multiculturalism critics. For many people of minority ethnic backgrounds, the Australian multicultural society works in a cohesive and inclusive way most of the time. The findings, even when sometimes contradictory, emphasise that the Australian multicultural society was working well in 2007. The young people in the research acknowledged to be influenced by the Cronulla riots, but it had a minor influence on their perception of social identity, social networks or feeling connected to Australia.     

Should We Be Talking About Ethics or About Morals?

This article seeks to revisit the distinction between the words ethics and morals. First, we understand the word ethics to be focused on the way we seek to live our own life, and hence to connote a relativistic and essentially subjective perspective, whereas we understand the word morals to be focused on the way we should live our lives together, especially through sensitivity to viewpoints other than our own. Second, we perceive a usefulness in such a differentiation when the ethical values of those in a dilemmatic situation are conflicted in order to prioritize moral decision making in contemporary society. We argue that in our current era, characterized by a multiplicity of faiths and by pronounced value pluralism, a philosophical basis for moral decision making needs to be clearly attuned with intersubjectivity and interconnectivity among people. It should be able to determine principles of conduct toward others, no matter how one’s own ethical values, conceptions of the good, or life choices might differ from those of others. To do this, we relocate ethical decision making away from an essentially monological reflection on our own values and purposes into a social space wherein we have an inclusive, noncoercive, and reflective dialogue.     

Shifting Winds: Using Ancestry DNA to Explore Multiracial Individuals’ Patterns of Articulating Racial Identity

This study explored how genotype information affects identification narratives of multiracial individuals. Twenty-one multiracial individuals completed individual interviews before and after receiving a DNA analysis to clarify their genetically based racial ancestry. Based on results, this article proposes patterns of articulating racial identity by multiracial individuals. Four patterns extend evolving research in multiracial identification, namely (1) the individual articulates a monoracial identity; (2) the individual articulates one identity, but this can shift in response to various conditions; (3) the individual articulates an extraracial identity, opting out of traditional categories applied to race; and (4) the person distinguishes traditional categories of race from culture and owns the two identities in different ways. Implications of these findings are discussed. First, adding new ancestry DNA information further muddles the neat categories of race, consistent with the view of race as socially constructed. Second, results emphasize the fluidity of identification for multiracial individuals. Third, DNA information challenges the neat percentages people tend to associate with their backgrounds. Particularly for younger multiracial individuals, there was less of a sense that race was a real thing and more that culture played a big part in how they saw themselves.