社会信用体系的道德支撑与法律保障

我国社会信用危机的存在有多方面的原因:社会体制转轨导致社会秩序失范;社会转型导致道德困惑;信用法规不健全,缺少法治观念.建立社会信用体系需要从以下几方面着手:以道德观教育为切入点,构建信用体系的思想基础;建立道德建设的长效机制;信用行为应是一种"制度安排".同时,社会信用体系的构建还需要法律保障.     

论信用的道德限度

社会诚信的研究和建设是当前伦理学研究和道德建设的重点,且很多学者都把信用制度的建设作为主要途径和突破口,但这是否抓出了问题的要害,却是需要慎思的。我们通过对这两个概念的反思和比较,发现诚信比信用有更高的立意和更丰富的内涵,而信用有其内在的道德限度,表现为:信用主体是抽象的人,诚信主体是现实的人;信用要实现的是外在利益,诚信则立足于人的内在价值;信用体现的是工具理性,诚信体现一种实践智慧。通过两者的比较,我们就能合理地确定信用制度起作用的性质、范围和程度,认识到它的必要性和局限性,从而摆正它在社会诚信建设中的地位。     

论法律信用与道德信用的特性

加强信用建设 ,需要对信用进行形态梳理和学理分析 ,以避免语义的混乱。本文立足于信用的一般特性、法律与道德的个性特征及其现实表现 ,在比较的视阈中对法律信用和道德信用的特性进行了条陈与辨析 ,并阐述了二者对经济信用的独特功效。     

防范信用缺失的治本之策

防范社会信用缺失 ,增强全社会的信用意识 ,必须以道德为支撑、产权为基础、法律为保障。产权为基础就是要明确保护公有和非公有的产权 ;法律为保障就是要严格法律对失信行为的他律 ;道德为支撑就是要凸现诚信道德对于人修身立命的价值。     

政府诚信缺失的根源探究

政府诚信是政府信用的重要组成部分,它包括名与实相统一的理论基础、言与行相一致的管理基础、“民信”与“信民”相一致的行为基础。当前,我国政府在经济、执法、机关内部活动等方面普遍存在诚信缺失问题的原因主要有两方面:一是作为政治委托人的公众自身存在着的诸如信息短缺、组织松散等外部因素;二是作为政治代理人的政府所具有的双重角色和有限理性则构成政府诚信缺失的内部条件。     

道德荣誉感及其培育

荣誉感具有重要的道德意义,它对于道德自我具有持存意义,对于道德品质具有养成意义,对于道德情感具有提升意义,对于道德行为具有动力意义;荣誉的基础是道德,道德荣誉会赋予其他荣誉以精神底蕴,道德荣誉感是一种更具本体意义的荣誉感;构建合理的社会荣誉奖惩机制,是培育道德荣誉感的最重要环节之一.     

我国社会诚信道德建设的着力点

目前我国社会诚信道德建设的着力点应从三个方面切入:其一是借助制度教育功能以信用机制遏止失信行为;其二是发挥文化的陶冶作用以人文精神滋养诚信品格;其三是提升吾人伦理觉悟以公民意识唤醒信义良知.     

信用环境的伦理探析

从伦理意义上讲,信用环境是指由市场经济主体的信用道德观念和信用道德行为在市场的生产、交换、分配、消费等各个经济环节中所表现出来的履行信用契约的伦理状况.优化信用环境,挖掘其伦理价值,是市场经济良性运行的基础.     

关于公民道德建设的几个理论问题

为加强公民道德建设需要在理论上探讨和澄清一些问题 :当前社会主义道德体系和长期革命斗争与建设中形成的优良传统道德的关系 ;公民道德建设应当建立在社会主义经济基础之上 ,而非人性基础之上 ;公民道德建设需要对我国改革开放以来的道德理论状况做出正确的评价 ,以利完善社会主义道德体系     

儿童道德认识的结构与发展规律

道德认识是道德品质形成过程中的第一个环节,是道德行为的基础。探索儿童道德认识的结构与发展规律,在儿童德育中有极其重要的理论与实践意义。儿童道德认识的发展,包括一整套逐步形成的结构,它是通过主体与外部世界之间的不断互动而     

论曾国藩的忠孝观

在中国传统伦理文化中 ,忠孝是两个重要的范畴。曾国藩的“先于孝而后于忠”忠者观是值得研究的。     

The nature of regularity and irregularity: evidence from Hebrew nominal inflection

Most evidence for the role of regular inflection as a default operation comes from languages that confound the morphological properties of regular and irregular forms with their phonological characteristics. For instance, regular plurals tend to faithfully preserve the base's phonology (e.g., rat-rats), whereas irregular nouns tend to alter it (e.g., mouse-mice). The distinction between regular and irregular inflection may thus be an epiphenomenon of phonological faithfulness. In Hebrew noun inflection, however, morphological regularity and phonological faithfulness can be distinguished: Nouns whose stems change in the plural may take either a regular or an irregular suffix, and nouns whose stems are preserved in the plural may take either a regular or an irregular suffix. We use this dissociation to examine two hallmarks of default inflection: its lack of dependence on analogies from similar regular nouns, and its application to nonroots such as names. We show that these hallmarks of regularity may be found whether or not the plural form preserves the stem faithfully: People apply the regular suffix to novel nouns that do not resemble existing nouns and to names that sound like irregular nouns, regardless of whether the stem is ordinarily preserved in the plural of that family of nouns. Moreover, when they pluralize names (e.g., the Barak-Barakim), they do not apply the stem changes that are found in their homophonous nouns (e.g., barak-brakim lightning), replicating an effect found in English and German. These findings show that the distinction between regular and irregular phenomena cannot be reduced to differences in the kinds of phonological changes associated with those phenomena in English. Instead, regularity and irregularity must be distinguished in terms of the kinds of mental computations that effect them: symbolic operations versus memorized idiosyncrasies. A corollary is that complex words are not generally dichotomizable as regular or irregular different aspects of a word may be regular or irregular depending on whether they violate the rule for that aspect and hence must be stored in memory.     

诚信为本 操守为重——湖南省儒商学会诚信宣言

湖南省儒商学会的诚信宣言     

Disembodied Souls or Soul-Less Bodies: Spirituality as Fragmentation

SUMMARY

‘Soul’ and ‘body’ are two linguistic expressions of one and the same reality, the human being. In pastoral care, aged care, and palliative care the stated aim is always to care for the whole person. An increasing focus on ‘spirituality’ has also led to objectifying and measuring what is ultimately beyond calculation. To care for each person as an ‘ensouled body’ and ‘embodied soul’ is to acknowledge we are in the service of one another. In entering one another's stories, words like impose, define, and manage are replaced by trust, love, and faithfulness. Measurable outcomes are then replaced by risk, ambiguity, and mystery: the heart and soul and body of human care.     

God’s Faithfulness and Dementia: Christian Theology in Context

Christian theology concerns the practical, contextual realities of life in the church and the world. What does this mean for a person with dementia? While much dementia care focuses on deficits, this article promotes a different starting point: God’s faithfulness rather than our forgetfulness. Using case studies from residential aged care, opportunities for meaningful pastoral care are explored, inviting us to see in the person with dementia a deep connection with ourselves. Drawn from a theological understanding of God as three persons—Father, Son and Holy Spirit—“person-centered care” invites us into relationships of mutuality and reciprocity not dependent on words. Pastoral care of families is manifest through personal relationships where all aspects of dementia, including death and dying, can be discussed openly. Grounded in God’s faithfulness, the first and final word is love. Hope lies in the belief that we have already been found. We are blessed by the grace of God, called into community where the insightful and the forgetful flourish together.     

Logic programming as classical inference

We propose a denotational semantics for logic programming based on a classical notion of logical consequence which is apt to capture the main proposed semantics of logic programs. In other words, we show that any of those semantics can be viewed as a relation of the form $T{\models }^{\star }X$ where T is a theory which naturally represents the logic program under consideration together with a set of formulas playing the role of “hypotheses”, in a way which is dictated by that semantics, ${\models }^{\star }$ is a notion of logical consequence which is classical because negation, disjunction and existential quantification receive their classical meaning, and X represents what can be inferred from the logic program, or an intended interpretation of that logic program (such as an answer-set, its well-founded model, etc.). The logical setting we propose extends the language of classical modal logic as it deals with modal operators indexed by ordinals. We make use of two kinds of basic modal formulas: ${\square }_{\alpha }\phi$ which intuitively means that the logical program can generate φ by stage α of the generation process, and ${◇}_{\alpha }{\square }_{\beta }\phi$ with $\alpha >\beta$, which intuitively means that φ can be used as a hypothesis from stage β of the generation process onwards, possibly expecting to confirm φ by stage α (so expecting ${\square }_{\alpha }\phi$ to be generated). This allows us to capture Rondogiannis and Wadge's version of the well-founded semantics [27] where a member of the well-founded model is a closed atom which receives an ordinal truth value of ${\mathtt{true}}_{\alpha }$ or ${\mathtt{false}}_{\alpha }$ for some ordinal α: in our framework, this corresponds to having $T{\models }^{\star }{\square }_{\alpha }\phi$ or $T{\models }^{\star }{\square }_{\alpha }\neg \phi$, respectively, with T being the natural representation of the logic program under consideration and the right set of “hypotheses” as dictated by the well-founded semantics. The framework we present goes much beyond the proposed traditional semantics for logic programming, as it can for instance let us investigate under which conditions a set of hypotheses can be minimal, with each hypothesis being activated as late as possible and confirmed as soon as possible, setting the theoretical foundation to sophisticated ways of making local use of hypotheses in knowledge-based systems, while still being theoretically grounded in a classical notion of logical consequence.     

A family of Gödel hybrid logics

In this paper, we define a family of fuzzy hybrid logics that are based on Gödel logic. It is composed of two infinite-valued versions called ${\mathsf{GH}}_{\infty }$ and ${\mathsf{WGH}}_{\infty }$, and a sequence of finitary valued versions ${({\mathsf{GH}}_n)}_{0<n<\infty }$. We define decision procedures for both ${\mathsf{WGH}}_{\infty }$ and ${({\mathsf{GH}}_n)}_{0<n<\infty }$ that are based on particular sequents and on a set of proof rules dealing with such sequents. As these rules are strongly invertible the procedures naturally allow one to generate countermodels. Therefore we prove the decidability and the finite model property for these logics. Finally, from the decision procedure of ${\mathsf{WGH}}_{\infty }$, we design a sound and complete sequent calculus for this logic.     

On the Mind Dependence of Truth

The claim that truth is mind dependent has some initial plausibility only if truth bearers are taken to be mind dependent entities such as beliefs or statements. Even on that assumption, however, the claim is not uncontroversial. If it is spelled out as the thesis that “in a world devoid of mind nothing would be true”, then everything depends on how the phrase ‘true in world w’ is interpreted. If ‘A is true in w’ is interpreted as ‘A is true of w’ (i.e. ‘w satisfies A’s truth conditions’, the claim need not be true. If on the other hand it is interpreted as ‘A is true of w and exists in w’ then the claim is trivially true, though devoid of any antirealistic efficacy. Philosophers like Heidegger and Rorty, who hold that truth is mind dependent but reality is not, must regard such principles as “A if and only if it is true that A” as only contingently true, which may be a good reason to reject the mind dependence of truth anyway.