社会主义市场经济商业道德模式初探

经济体制的转型,有力地促进了我国社会主义经济的蓬勃发展,使民族精神焕然一新。长期窒息人们思想的许多陈腐观念被抛弃,具有时代活力的新思想、新观念构成了势不可挡的潮流,从而为社会主义市场经济的商业道德建设开拓了广阔的前景。同时“转型”也给商业道德建设领域...     

中外人士呼唤现代商业道德──“96商业道德国际研讨会”侧记

中外人士呼唤现代商业道德———“９６商业道德国际研讨会”侧记马伟云１９９６年１０月２８日至３０日,在北京召开了“９６商业道德国际研讨会”,会议由中国商经学会、中国企业文化研究会、燕京研究会、工商时报及美国国际科技教育机构共同发起。来自国内外专家学者企...     

商业楹联趣闻

对联是我国一种古老的民间文学。人们除用它言志抒情、渲染装饰外,还用它来作商业广告。“对联广告”在我国有着悠久的传统。刺绣店的对联是:“万里山河藏线底,四时花鸟出针头。”小吃店:“饭菜香美迎客早,桌洁杯净映春红。”服装店:“男添庄重女增俏,夏透凉风冬御寒。”刻字店:“笔行神至龙收画,刀走力到金石开。”百货店:“货无大小皆添备,物纵零星不厌烦。”酒店:“猛虎一杯山中醉,蛟龙两盏海底眠。”这些文词优雅的对联广告比起那些千篇一律的“服务周到,做工精细”、“质量可靠,实行三包”的流行术语来,要高明和自然得多。国外广告界提…     

商业伦理研究的又一力作——读《现代商业之魂——商业伦理问题研究》

商业伦理与商业道德既相联系又相区别。商业道德是调节商业伦理关系的一种重要方式和手段,但又不是惟一的方式和手段,商业制度、商业政策、商业法律法规等也是调节商业关系的方式和手段。因此商业伦理研究不仅要关注商业道德,而且也应该关注商业制度、商业政策、[第一段]     

瑞蚨祥的经营方略所蕴涵的商业道德

瑞蚨祥的经营方略所蕴涵的商业道德任云兰瑞蚨祥绸缎店由山东章丘孟家创办,于清末民初发展到鼎盛时期,在京津、沈阳、汉口、哈尔滨、烟台等地都设有分店。作为主要发家人的孟乐川,何以能在强手如林的竞争中取胜呢？这主要归功于其成功的经营方略及其中所蕴涵的优秀的商...     

出奇制胜的公关广告

利用公关活动做广告,是广告宣传的一大策略 举世无双的“白手套奖” 美国肯德基炸鸡公司每年举行一次“白手套奖”的评选活动。这个奖的牌子上面写着：“本店是全国最清洁卫生的商店。”全美国有４０００余家肯德基零售店参加竞争,每家炸鸡店必须接受两次严格的卫生检查,两次检验的间隔要超过６０天,卫生程度须高达９５％以上。可见,荣获“白手套奖”绝非一件容易的事。为了确保“白手套奖”的质量和它在顾客心目中的良好形象,公司还经常派代表检查各地的炸鸡店,如果发现获奖的店在抽查或顾客反映中低于“白手套奖”标准,公司就立即…     

红星闪烁亮万家

红星闪烁亮万家一个争创“十星级文明户”的活动正在济宁市广大农村开展。所谓“十星级文明户”活动即把与农村两个文明建设有关的十项主要内容分别确定为一个星,通过评定,给每个家庭挂上星级牌。这项活动受到广大农民群众的欢迎。目前,该地开展这项活动的村庄已占行政...     

在时代浪潮中对客家传统文化的扬弃

客家传统文化是在社会实践过程中通过筛选、扬弃各种文化面形成的,在当代,应根据时代发展趋势和要求对客家传统文化进行取舍,最根本的是要抛弃虚荣心、培养务实精神,要通过唱“山”歌,打“侨”牌,开“客”店,做“文”章发展现代经济,在此基础上形成现代客家文化。     

英国对商业道德的研究

英国对商业道德的研究张松山我们很难获得国外专门研究商业道德方面的综合材料,笔者于１９９４年１０月有机会参加了中英市场文化研讨会,在会上得到了一份由英国驻华大使馆文化教育处汇编的《商业道德与共同责任》的材料,其中介绍了英国对商业道德的研究状况。为了便于...     

爱心共建生态林

6月21日,“中国道教生态林建设基地考察团”一行赴甘肃民勤县进行实地考察。中国道教协会会长任法融,副会长黄信阳、唐诚青、张凤林、中国道教协会秘书长表炳栋,香港道教联合会主席汤伟奇等参加了考察活动。中共中央统战部、国家宗教局也派代表参加此次活动。中国道教生态林基地建设始于2003年4月,截止到2006年6月,已有海内外众多道教组织、宫观和道教界知名人士先后捐款210万元。当天,考察团一行又捐款、认捐56.55万元。“中国道教生态林建设基地”位于民勤县苏武山,总面积1500亩。爱心共建生态林@王宜峨 @胡绍皆…     

"Psychotherapy" versus "treatment"

Presents a comment on "Psychological treatments" by D. H. Barlow. Barlow proposed that we distinguish between the terms "treatment" and "psychotherapy." The author believes that not only is the distinction unnecessary, but that its implications could have negative consequences for the field of clinical psychology. It is the proposed distinguishing feature that treatments are "specifically tailored to the pathological process that is causing the impairment and distress" that is most problematic. Clinical psychology does not need a distinction that further exacerbates the split between researchers and practitioners.     

"Enmeshment" and "Fusion"

The paper examines two related concepts utilized by two different schools of family therapy. Any family seen to be "enmeshed" is also seen as "fused," and vice versa. The difference in the level of focus, on the "system containing the individuals" (structural) or the "individual in the system" (fusion), determines the difference in therapeutic approach of these two schools.     

"本体论"与"伦理学"--形而上学的两个向度

形而上学有两个密切相关的内在向度,就是本体论向度与伦理学向度.在哲学史上,哲学家们之所以在"追求形而上学"的同时,又总是"反形而上学",并非是人们的形上本性出了问题,而是因为人们总是将形而上学视为单纯的"一维性",总是用一个向度来取代或遮蔽另一个向度.而所谓的"后形而上学思想",也并不是消解了形而上学,而是指形而上学从"本体论向度"转向了"伦理学向度".     

“对的”与“好的”

什么是“对的”,和对它的证立,是道德哲学中具有争议性的核心问题,也是效用主义和道义论间的主要差异之所在。统合效用主义对于“好的就是对的”这个陈述有一套完整周延的说法。而道义论对这个问题的证立不够周延或没有足够的说服力。     

从"管制"到"平衡"--政府与公众理想关系模式的构建及其制度化

论文从行政民主的角度探讨政府与公众之间的理想关系模式及其制度化构建过程 ,将我国在改革之前的政府与公众模式概括为管制模式。论文指出 ,在制度变迁的过程中 ,这一模式日益受到挑战。而在新的制度环境下 ,我国政府与公众的关系模式应该是平衡模式。这一模式的制度化措施包括培育自主的市民社会 ,赋予公众以独立的活动空间 ;促进行政公开 ,建立一个开放负责的政府 ;推进行政法建设 ,抑制行政恣意     

PREFERRING "HOUSEWIVES" TO "FEMINISTS"

Four studies are described outlining the favorability of attitudes toward women. In Study 1, participants indicated their attitudes toward women and men and their construal of the term "women". The results revealed that women were evaluated more favorably than men, but that male right-wing authoritarians (RWAs) who construed women as referring primarily to feminists were least favorable in their attitudes. In Study 2, participants indicated their attitudes toward both "housewives" and "feminists". The results revealed that feminists were evaluated less favorably than housewives, and that the most negative attitudes toward feminists were expressed by authoritarian men. Study 3 revealed that high-RWA males held more negative symbolic beliefs concerning feminists (i.e., beliefs that feminists failed to promote participants'values) and that these beliefs accounted for variation in attitudes among high RWAs and much of the RWA-attitude relation. Finally, Study 4 revealed that high RWAs perceived greater value dissimilarity between them-selves and feminists. The implications of the findings for future research are discussed.     

"石狮"、"风水"与"吉祥"

谁都知道,在古老的中国,不管是衙门、宫殿、庙宇的门前,还是豪宅、大户人家的门口,人们都能看到摆着一对石狮。据说,这对石狮子在许多中国人的心目中,它不但是一种气派的象征,而且还是一种被人认为是好的“吉祥物”。如今,旧时的衙门没有了,但遗留下来的宫殿、庙宇的门前,其中有些石狮仍有保存。然而,想像不到的是,这号称“吉祥物”的石狮今天却开始“走”进某些党政机关的大门口,它们(石狮)在那里时时都在保护着这些政府要员“平平安安”、“吉祥如意”。这不仅使我联想起一些极端的报道,有些政府官员为升迁,请算命先生定位,用风水术为政府…     

"Us" and "Them":

Abstract: In the Aristotelian tradition, politics is a matter of public deliberation over questions of justice and injustice. The Bush administration's response to the terrorist attacks of September 11, 2001, has been uniformly hostile to this notion, and it has instead promoted a jingoistic politics of self‐assertion by an America largely identified with the executive branch of its government. This is doubly disturbing, as the executive branch has sought to free itself from international law, multinational commitments, and domestic judicial regulation, even as it has sought to validate itself by demonizing its enemies. This essay draws out the disturbing echoes here of Carl Schmitt's work of the 1920s, in particular of Schmitt's conception of the sovereign as the ungrounded ground of the law and the political as the site of mortal conflict between friend and enemy. The essay argues that Schmitt's position in the twenties, for all of its evident problems, is superior to that of Bush, Wolfowitz, and Ashcroft in at least two senses: Schmitt condemns the idea of waging war for profit and recognizes that such wars will often be disguised as moral crusades waged against the “inhuman”; and he acknowledges that claiming to fight a war for humanity denies one's enemies their humanity, leaving them open to torture and even extermination.