Education: Understanding,Ethics, and the Call of Justice

Education is interpreted as something basic to our humanity. As part of our primordial way of being human, education is intrinsic to the understanding’s functioning. At the same time education involves an originary ethical relation to the other, unsettling the self-directed character of the striving to live. And because of its social setting, the call of many others, education orients one to the social, to the call of justice.     

孙中山经济伦理思想探析

孙中山的经济伦理思想始终把伦理道德现象建立在对民众生计的考察和认识上,认为民生问题是一切社会活动的中心,社会伦理道德是由民生问题引发的。主张以国家和人民利益作为道德标准,在调节个人和国家经济利益之间的矛盾时,强调以自我牺牲、“替众人来服务”为准则。强调权利平等就是民权、民族实现;民权、民族问题解决了,经济发展才能从根本上解决问题。认为人类要求得道德的进步和经济的发展,就必须以“互助”为原则,减少兽性,发展人性,造就高尚的人格。     

当代中国法伦理学研究中的几个问题--第三次"北京应用伦理学论坛"综述

第三次“北京应用伦理学论坛”年中在中国人民大学伦理学与道德建设研究中心举行。本次论坛的主题为“法伦理学研究中的三个基本问题”,由中国人民大学哲学系曹刚博士作主题演讲 ,中国政法大学张国均教授作点评。与会学者分别来自中国人民大学、清华大学、北京师范大学、中国社     

"第三届两岸伦理学术研讨会"综述

由台湾中华伦理教育学会、台湾师范大学主办的“第三届两岸伦理学术研讨会”,于 2 0 0 2年 1 2月 1 0日至 1 1日在台北市台湾师范大学国际会议厅举行。本次会议的主题是“经济全球化对中华传统伦理的冲击与影响”。应台湾中华伦理教育学会巴信诚理事长邀请 ,中国伦理学会组织了 1 0位代表赴台参会。海峡两岸各 1 0位学者在会议上发表了2 0篇论文 ,与会参加讨论的台湾学者和各界人士近百人。在开幕式上 ,台湾师范大学校长简茂发教授作了题为“中华伦理文化之创新与展望”的专题演讲。在两天的会议中 ,两岸学者围绕会议主题 ,发表了富有建设性…     

Vibha Chaturvedi and Pragati Sahni (eds.): Understanding Ethics

Journal of Indian Council of Philosophical Research -     

Christian Ethics,Religious Ethics,and Secular Ethics: A Contemporary Reappraisal

In this essay, I argue that Christian ethicists should not think of themselves as religious ethicists. I defend this claim by arguing that the concept of religious ethics, as it has come to be understood as a discipline that is distinct from secular ethics, is incoherent. In part one, I describe the fraught attempts by theologians in the 20th century to identify the distinctiveness of Christian ethics. In part two, I argue that certain accounts of natural law unwittingly reinforce a problematic conception of secular ethics. Part three examines some trends in religious studies and comparative religious ethics to highlight problematic conceptions of religion. Drawing together these strands of inquiry, I contend that that the secular-religious dichotomy in contemporary ethics should be rejected, but by the same token, I suggest that comparative ethics remains a worthwhile enterprise.