自由主义:伦理内涵的嬗变与困境

任何完整的政治理论都有其特定的价值结构,为其现实政治主张、制度结构、政策机制的提供伦理支持,并随着时代政治、经济、文化条件的发展而变换其内涵。西方自由主义政治理论的发展分为启蒙时期、功利主义、现代自由主义等重要阶段,自然权利、功利原则和社会公正分别是其不同时代的核心价值要求。阐释和分析自由主义的伦理内涵变换及其理论和现实困境,为了解当代西方自由主义的价值变换及政策走向提供了一个有益的理论视角。     

论现代社会救助正义与慈善伦理生态的构建

社会救助作为一项现代性的制度安排,是我国当前社会建设和社会管理的重要内容。社会救助制度本身经历了从传统到现代的转型,其基本伦理道德精神经历了从仁爱到正义的变化,社会救助伦理关系也整体上经历了从慈善伦理关系到权利伦理关系的根本转型,这种转型必然意味着伦理生态重新建构。正义制度(社会救助制度)与社会慈善事业的伦理生态是社会救助伦理精神在现代社会整体伦理生态中的实践合理性的表达。在个体德性和德行层面,应该构建制度正义与个体正义以及个体正义与个体慈善两种伦理生态。     

正义:社会正义和全球正义

<正>义是理念,理念在历史中显示。非正义是与正义相关而不是相反的概念,它指的是各种事态。鉴于非正义所指事态的多样性,正义理念可被赋予以下内容:个体的基本权利必须被保护和行使;在某时期的实际条件下,这些权利的诸意蕴必须在国家和全球的层面上被诉求和实行。正义由此显示为一个元-原则,并在社会正义和全球正义中得到充实。当前,自由市场和人权的结合加剧了社会和全球非正义,加剧了国家之间和内部业已存在的经济不平等。保护作为清晰思考和界定的基本人权是走出当前困境的出路。     

利益:规范伦理的逻辑起点与目标指向

规范伦理学是伦理学的基础形态,它得以构建的认知基石是人性,逻辑起点是利益:利益构成了规范伦理学的原初概念.围绕“利益”而展开的是权利与责任,权利与责任的价值诉求形态是利害与爱恨.以利益为原动力,统摄权利与责任、利害与爱恨而内驻为伦理信念,外张为伦理行为.伦理行为追求利益,必须遵守利益的普遍性原则和利益的节制性原则这一双重伦理规范,其最终目标指向是在合理利己和合理利他的对立统一价值诉求中站立为人,自己成就道德生活者.     

从规范走向价值的伦理学:问题、定位与使命

尽管关于伦理学研究对象的观点很多,但伦理学是研究人类如何处理自由与秩序的关系以及实践智慧的人文学,这一点是可以成为共识的。基于此,我们认为,伦理学研究可以从知识伦理、价值伦     

中国体育市场伦理规范的缺损与重构

中国体育市场的法律规范与伦理规范本身具有依存性,中国体育市场现阶段发展主要不是法制缺乏,而是需要重构伦理规范并给法制规范以新的支撑点的问题。     

化德性为规范:西方的理论尝试及其批评

德性伦理学是古希腊伦理学的传统.但自近代以来,德性伦理学先后发生了两次规范化运动.一次是以功利主义和康德伦理学为代表的规范伦理学取代了德性伦理学的主导地位;一次是20世纪50年代以来兴起的德性伦理学复归运动中,德性伦理学内部阵营中出现的规范化的理论动向.德性伦理学的两次规范化运动都不可避免地面临着理论上的批评.德性伦理规范化引致的理论思考是:在现代社会中,德性伦理是否必要,如何可能.     

企业伦理规范的发展与建设

企业伦理的观念让企业重新思考其与利益相关者之间的伦理关系。企业伦理的建设要求制定一套具体的行为规范作为企业遵行的标准 ,从而促成了企业伦理规范的产生。企业伦理规范的建立是一项依据企业伦理价值四原理的系统工程 ,其内容可以从企业利益相关者、规范指示程度和指示类型等层面进行构建。     

德性伦理与规范伦理在生命伦理中的契合

在生命伦理领域中,规范伦理与德性伦理都曾发挥重要作用,然而,德性伦理没有受到人们足够的重视,重新厘定传统德性伦理的现代价值显得尤为重要.初步探究在生命伦理迅速发展的情况下,德性伦理与规范伦理相结合的模式.     

德性伦理与规范伦理在生命伦理中的契合

在生命伦理领域中,规范伦理与德性伦理都曾发挥重要作用,然而,德性伦理没有受到人们足够的重视,重新厘定传统德性伦理的现代价值显得尤为重要。初步探究在生命伦理迅速发展的情况下,德性伦理与规范伦理相结合的模式。     

From Normative Spheres to Normative Practices: New Prospects for Normative Theory after Habermas

Abstract

In this paper I argue against Jürgen Habermas’s theoretical dualism between ethics and morality. I do this by showing how his account of normativity is vitiated by an unnecessary superposition of a social-evolutionary and a theoretical-linguistic account of normativity, and that this brings about theoretical problems that in the end cannot be overcome. I also show that Rainer Forst’s attempt at salvaging Habermas’s distinction is equally doomed to failure, but that his attempt nevertheless invites new and more fruitful avenues for normative theory that are worth exploring. The conclusion of this paper is that traditional notions of ethics and morality can be preserved provided we heavily redefine their meanings and release them from some of the theoretical work they have been expected to accomplish, but that to complete this transition we also need to supersede Forst’s pluralization of normative contexts toward a theory of normative practices that in the end makes the distinction between ethics and morality workable but useless. I begin by first locating the debate about ethics and morality within the context of recent normative theory (§1), and proceed to examine the two main strategies through which Habermas has elaborated his idea of a sharp dualism between ethics and morality (§2). I then introduce a theoretical distinction between what I call a horizontal and a vertical integration of ethics and morality (§3) and contend that whilst only the horizontal is viable, Habermas decidedly prefers the idea of a vertical integration (§4). With this work done, I proceed to complete my critique of Habermas’s argument and show how, by recovering the pragmatist roots of his thought, an alternative solution based on a functionalist understanding of morality could be envisaged (§5). I then conclude by examining Rainer Forst’s attempt at salvaging Habermas’s account, and show that the failure of Forst’s attempts opens the way for new and more fruitful approaches to normative theory which are more likely to recover the pragmatist roots of Habermas’s thought (§6).     

社会公平:构建社会主义和谐社会的伦理基础

社会公平是社会主义最核心的价值追求,是构建社会主义和谐社会的伦理基础。社会公平是当代社会经济发展的基本理念,也是一个由机会平等、按贡献分配以及社会调节等原则组成的基本规则体系,具体表现为权利公平、机会公平、规则公平和分配结果的相对公平。在社会转型时期,必须坚持社会公平原则,对社会的有限资源和权利义务进行有效而合理的配置和安排,才能建立公正合理的社会经济生活秩序,建设一个经济繁荣、政治文明、社会秩序稳定、人民安居乐业的和谐社会。     

Justification and legitimacy in global civil society

As some thinkers have sought in the concept of global civil society an ethically driven site of deliberation and even resistance, so others have criticized global civil society for its lack of legitimacy and representativeness. This article attempts to answer these criticisms – at least in part – by invoking a moral commitment to the value of justification. I argue that the idea of justification, when examined, offers us a particular understanding of legitimacy which would be attainable for global civil society actors. The article begins by setting out the case for concern about the legitimacy of global civil society. I then outline a certain understanding of justification, showing how a commitment to this conception provides both a response to critics of global civil society and an ethical baseline for humane actors within global civil society. I move on to trace the significance of the moral relevance of justification for actors' strategies. Lastly, however, I highlight the difficulty of justification in a diverse world. This is to say that the issues of legitimacy and strategy facing global civil society are only made more tractable, not dissolved, by an appeal to the importance of justification.     

Introduction: symposium on Brooke Ackerly’s Just Responsibility: A Human Rights Theory of Global Justice

ABSTRACT

This symposium brings together normative and empirical scholars in dialogue on Brooke Ackerly’s innovative and compelling recent monograph, Just Responsibility. Contributors discuss the book’s distinctive grounded normative theory methodology, its arguments for how individuals can take appropriate responsibility for global structural injustices, and its potential for practical impact.     

公平与效率的辩证结合:中国社会发展的价值选择

公平与效率是社会发展中的基本矛盾,二者的结合机制反映了不同社会的发展特征及其基本价值取向。资本主义以资本增值为根本逻辑,坚持以物（资本）为中心的社会发展理念,形成了公平与效率的尖锐对立;社会主义坚持以人为中心的社会发展理念,能在社会发展中历史地实现公平与效率的辩证结合。中国在改革开放的探索中,在处理公平与效率的关系上不断进行调整,这既反映了中国社会发展观随着历史发展而不断进行的变革,更折射和体现了中国社会发展的根本价值选择。     

Ideologies of Diversity and Inequality: Predicting Collective Action in Groups Varying in Ethnicity and Immigrant Status

Ideological positions regarding social diversity and status inequality are examined as predictors of people's willingness to engage in collective action. Using social dominance theory and social identity theory, we hypothesized that the relationships between ideology, ethnic identification, and orientation toward collective action will vary depending on the position of one's group. Comparisons were made between four U.S. groups: White natives, White immigrants, Black/Latino natives, and Black/Latino immigrants. Groups differed in their endorsement of social diversity and social inequality, as well as in their orientation toward collective action and their ethnic group identification. For all groups, ethnic identity mediated the link between ideology and collective action, but the valence and magnitude of paths differed as a function of ethnicity and immigrant status. Social diversity was more critical for U.S. immigrants (White and Black/Latino); social inequality accounted for more variance in native-born U.S. groups (although in opposite directions for the two groups).     

Justice and Long-Term Care: A Theological Ethical Perspective

The relevance of justice for the current debate on long-termcare is explored on the basis of demographic and economic data,especially in the U.S. and Germany. There is a justice questionconcerning the quality and availability of long-term care fordifferent groups within society. Mapping the justice debateby discussing the two main opponents, John Rawls and RobertNozick, the article identifies fundamental assumptions in boththeories. An exploration of the biblical concept of the "optionfor the poor" and its influence on a new "ecumenical socialteaching from below" leads to the conclusion that a Christianethical account of long-term care will argue for a system thatguarantees decent care to every citizen. The German model ofSoziale Pflegeversicherung is presented as one possible optionfor putting this ethical guideline into political practice.In a final reflection, the role of religious affiliation forlong-term care is discussed by looking at empirical data andby naming seven dimensions of faith-driven long-term care.     

全球生命伦理学:共识的瓦解(上)——对全球性道德的探求:生命伦理学,文化战争和道德多样性

探究道德差异的核心问题以及哪种道德意见被我们采纳,比如为了建立医疗保健伦理模式与决策方法比较传统与后传统、家族本位与个人本位之间的关系。考虑到以道德多元化定义当代人类处境,关于卫生保健政策和生命法则的反思是明智的。这个反思强调了俗世伦理学的道德多元化和为对自由和责任进行俗世化思考的结论之间分歧的意义。     

Recognition and Social Justice: A Roman Catholic View of Christian Bioethics of Long-Term Care and Community Service

Contemporary Christian ethics encounters the challenge to communicategenuinely Christian normative orientations within the scientificdebate in such a way as to render these orientations comprehensible,and to maintain or enhance their plausibility even for non-Christians.This essay, therefore, proceeds from a biblical motif, takesup certain themes from the Christian tradition (in particularthe idea of social justice), and connects both with a compellingcontemporary approach to ethics by secular moral philosophy,i.e. with Axel Honneth's reception of Hegel, as based on Hegel'stheory of recognition. As a first step, elements of an ethicsof recognition are developed on the basis of an anthropologicalrecourse to the conditions of intersubjective encounters. Theseconditions are then brought to bear on the idea of social justice,as developed in the social-Catholic tradition, and as systematicallyexplored in the Pastoral Letter of the United States Conferenceof Catholic Bishops, Economic Justice For All (1986). Proceedingfrom this basis, aspects of a Christian ethics of communityservice with regard to long-term care can be defined.     

Normative Impulsivity: Adorno on Ethics and the Body

Abstract

Adorno’s commitment to anti-foundationalism generates a concern over how his ethically normative appraisals of social phenomena can be founded. Drawing on both Kohlmann and Bernstein’s account, I produce a new reading which contends somatic impulses are capable of bearing intrinsically normative epistemic and moral content. This entails a new way of understanding Adorno’s contention that Auschwitz produced a new categorical imperative. Working with Bernstein’s account, I claim that Auschwitz makes manifest the hostility of the instrumentalization of reason to the somatic grounds of reason. One’s mimetic identification with the victims of Auschwitz arouses a self-preserving desire to intercede in and re-orient the progress of reason itself, for the sake of one’s own somatic integrity. In closing, I claim – contra Zuidervaart – that this reading allows us to place the ethical as primary in Adorno, without reducing the political to it.