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。     

Deliberate Numerical Discrepancy of Generation in the Genealogy of Matthew

In the genealogy of Matthew, there is a numerical ‘discrepancy’ between the actual totals of generations (fourteen, fourteen, and thirteen) recorded in Matthew 1:12-16 and the stated totals (fourteen, fourteen, and fourteen) in 1:17.

This paper argues that Matthew's genealogy is devised by inserting breaks based on the pattern and concept of Chronicles in order to convey the unique Matthean message. This argument will be defended by showing the similarities between Chronicles and Matthew: (1) Matthew follows the Chronicler by putting the genealogy at the beginning of the whole book as an introduction to convey the Matthean messages; (2) by combining concepts of kingship and priesthood; (3) by mentioning ‘the sons of Israel’ and ‘all Israel’; (4) by including Gentiles; (5) by using retribution theology; (6) by employing intensification in his chiastic genealogical structure; (7) Matthewâ..s omission of several kings is in line with the Chronicler's ideology of cultic-oriented kingship; (8) Matthew shares the Chronicler's point of view that Judah's deportation to Babylon does not invalidate Yahweh's promise for the Davidic kingdom. Thus, the apparent numerical ‘discrepancy’ is deliberately devised by the Matthean author, just as the Chronicler uses the numerical discrepancy to highlight his emphases in the genealogies.     

公共哲学的探索

The more diverse cultures and values a country perceives to be “normal” even “just”, the more it needs to search for a public philosophy. Having developed only recently, China, which is speedily progressing towards a market economy, can be considered this kind of country. This article takes Daniel Bell’s concept of modern society and public household as the basis for expatiating on some chief problems and the ways to solve them. It pays special attention to investigating the public ethic while probing public philosophy, and it argues that the public ethic is an ethic that deals with public affairs in the public realm, especially the social political realm; with respect to all people involved, it is a common ethic or an ethic with openness. It is also an ethic that appeals to public opinion and public reason, and tries to find consensus from the demands of different values. Furthermore, because it refers to fundamental public benefits, it has to be a normative ethic of universalism and of baseline holders. Translated by Su Jing from Zhexue Dongtai 哲学动态 (Philosophical Trends), 2005, (8): 3–8     

A Feminist Ethic and the New Romanticism Mothering as a Model of Moral Relations

This paper claims that recent attempts to draw on the maternal experiences of women in order to articulate an ethic of care and compassion is a new romanticism. Like earlier romantic views, it is both attractive and potentially dangerous. The paper examines the basic claims of this new romanticism in order to identify both its strengths and weaknesses. I conclude that there are at least two versions of this new romanticism, one that relies primarily on the experiences of child-bearing in grounding” an ethic of care and compassion, and a second that relies primarily on child-rearing. I suggest that the former version of the new romanticism is deeply flawed be-cause such a view ought to be unacceptable to women and will be inaccessible to men.