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1.
The paper is an effort to better understand, through a comparison, how Confucius and Socrates initate their ethical inquiries that have laid down, respectively, the foundations of Chinese and Western ethics. Since both Confucius and Socrates claim to have a divine mission to undertake their investigations, the paper focuses on the issue about how religion and rational philosophy are related when ethics begins. It shows that both have serious religious belief, yet each has secular rational grounds for doing what he is doing. Finally, each philosopher has a different view about how human beings are related to the divine being, and the difference determines their different approaches to ethics. 相似文献
2.
HUANG Yong 《Frontiers of Philosophy in China》2018,13(2):217
Is Confucian ethics primarily egoistic or altruistic? There is textual support for both answers. For the former, for example, Confucius claims that one learns for the sake of oneself; for the latter, we can find Confucius saying that one ought to not impose upon others as one would not like to be imposed upon. This essay aims to explain in what sense Confucian ethics is egoistic (the highest goal one aims to reach is to become a virtuous person oneself) and in what sense it is altruistic (a virtuous person is necessarily concerned with the well-being, both external and internal, of others). The conclusion to be drawn, however, is not that Confucian ethics is both egoistic and altruistic, but that it is neither, since the Confucian ideal of a virtuous person is to be in one body with others so that there are really no others (since all others become part of myself), and since there are no others, there is no self either. 相似文献
3.
Davis M 《Science and engineering ethics》2006,12(4):717-730
Perhaps the most common reason science and engineering faculty give for not including “ethics” (that is, research ethics,
engineering ethics, or some discussion of professional responsibility) in their technical classes is that “there is no room”.
This article 1) describes a technique (“micro-insertion”) that introduces ethics (and related topics) into technical courses
in small enough units not to push out technical material, 2) explains where this technique might fit into the larger undertaking
of integrating ethics into the technical (scientific or engineering) curriculum, and 3) concludes with some quantified evidence
(collected over more than a decade) suggesting success. Integrating ethics into science and engineering courses is largely
a matter of providing context for what is already being taught, context that also makes the material already being taught
seem “more relevant”. 相似文献
4.
Karen Bennett 《Philosophical Studies》2011,154(1):79-104
A variety of relations widely invoked by philosophers—composition, constitution, realization, micro-basing, emergence, and
many others—are species of what I call ‘building relations’. I argue that they are conceptually intertwined, articulate what
it takes for a relation to count as a building relation, and argue that—contra appearances—it is an open possibility that
these relations are all determinates of a common determinable, or even that there is really only one building relation. 相似文献
5.
杜治政 《医学与哲学(人文社会医学版)》2003,24(11):22-24
要重视医学伦理学的理论研究,案例分析不能完全取代理论讲授。医学伦理学是多元的,许多伦理问题的答案可有多种选择。许多不同伦理思想之间不仅有其差异,同时又是相容和可通约的。我们在尊重伦理多元化的同时,还应致力于寻求人类共同的道德准则和全球伦理的建设。 相似文献
6.
Shirong Luo 《Dao》2012,11(1):39-52
Comparative studies involving early Confucian ethics often appear to assume that it is a unified approach to morality. This
essay challenges that assumption by arguing that Confucius had a significantly different conception of ren, commonly viewed as central to Confucian ethics, from that of Mencius. It is generally accepted that ren has two senses: in a narrow sense, it is the virtue of benevolence (or compassion); in a broad sense, it is the all-encompassing
ethical ideal. Both senses fail to capture Confucius’ conception of ren, for the narrow sense fits only Mencius’ understanding of ren, while the broad sense lacks emphasis and precision. I propose a third sense of ren, that is, ren as an integral, higher-order virtue with respect as its most salient component. This sense of ren is more in keeping with the textual evidence in the Analects. It played a key role in Confucius’ political-moral thinking and made his doctrine diverge considerably from that of Mencius,
who understood ren primarily as compassion. 相似文献
7.
Feng P 《Science and engineering ethics》2000,6(2):207-220
This paper explores the role of ethics in design. Traditionally, ethical questions have been seen as marginal issues in the
design of technology. Part of the reason for this stems from the widely held notion of technology being “out of control.”
This notion is a barrier to what I call “ethical design” because it implies that ethics has no role to play in the development
of technology. This view, however, is challenged by recent work in the field of Science and Technology Studies (STS). Looking
into the dynamics of technological change, STS scholars argue that human choices are present at every stage of a technology’s
development and, furthermore, that human values are reflected in the very design of artifacts. This alternative view suggests
that ethics can and should be included in the design process. Drawing on examples from the privacy arena. I point to some
of the potential advantages of addressing ethical concerns early on in the design of a technology. I conclude with some general
strategies for bringing ethics back into design.
A version of this paper was presented at ETHICOMP98, the Fourth International Conference on Ethical Issues of Information
Technology, March 25–27, 1998, Erasmus University, the Netherlands.
Patrick Feng is a Ph.D. student in the Science and Technology Studies Department at Rensselaer. His research focuses on the
development of technical standards that are designed to address social values such as privacy and trust. 相似文献
8.
Frederick Choo 《亚洲哲学》2019,29(2):106-115
Can it ever be morally justifiable to tell others to do what we ourselves believe is morally wrong to do? The common sense answer is no. It seems that we should never tell others to do something if we think it is morally wrong to do that act. My first goal is to argue that in Analects 17.21, Confucius tells his disciple not to observe a ritual even though Confucius himself believes that it is morally wrong that one does not observe the ritual. My second goal is to argue against the common sense answer and explain how Confucius can be justified in telling his disciple to do what Confucius thought was wrong. The first justification has to do with telling someone to do what is second best when the person cannot do what is morally best. The second justification has to do with the role of a moral advisor. 相似文献
9.
Current psychologies of religion reflect the modernist context in which they are situated. Religion is reduced to what is
researchable, generalizable, individual and “thin.” This essay suggests that a psychology of religion which takes seriously
the implications of Emmanuel Levinas’s emphasis on ethics and the alterity of the Other would result in a different model
of psychotherapy. Levinas’s view of the Other as the trace of the transcendent radically changes our understanding of the
client within the therapeutic relationship. Levinas begins with ethics and so healing would be, by implication, an ethical
enterprise. In a highly secularized, individualized, objectivized culture, a therapy which recognizes the sacred, which models
how to view the Other as transcendent, and which does not presume to know, is a gift to the client. 相似文献
10.
FAN Ruiping 《Frontiers of Philosophy in China》2018,13(2):207
This essay provides a few critical points of view on Ni Peimin’s recent English translation of the Analects. It shows that his translations of ren into “human-heartedness” and of li into “ritual propriety” may indicate a willingness to recast these Confucian concepts in the modern ideology of western subjectivism or individualism, whereas Confucianism is not in the direction of such ideologies. Moreover, while Ni seems to offer a “no-rule” view of Confucian virtue ethics, he cannot deny the existence of moral rules and principles in the Confucian system. It is insufficient for him to emphasize the importance of Confucian “instructions” or “methods” as he does without explicating their relations to Confucian rules. Additionally, Ni’s gongfu Confucianism provides a necessary and healthy step back from the contemporary principlism that has been dominant and popular in contemporary politics, ethics, and applied ethics, but Ni goes too far in denying the importance of the moral rules and principles that are implicit or explicit in the Confucian ritual practices and upheld in Confucius’s Analects. 相似文献
11.
David J. Cain 《Journal of Contemporary Psychotherapy》2007,37(1):3-10
Humanistic psychologists have made major contributions to the theory, practice and research in psychotherapy. Many of their
contributions are applicable to a variety of therapeutic approaches. In this article I articulate what I believe to be some
of the most useful things for all practitioners to consider incorporating into their therapeutic practice. Carl Rogers’ contributions
are considered to be universal and foundational since his strong emphasis on the therapeutic relationship and the importance
of empathic responding are considered to be core aspects of effective therapies. A variety of humanistic therapists have emphasized
the importance of working with client emotion, effective use of the self, relational involvement and depth, working within
the client’s frame of reference, focusing on the self-concept, being present and helping clients embrace choice and responsibility,
all of which are addressed in this article. 相似文献
12.
Agich GJ 《Theoretical medicine and bioethics》2005,26(1):7-24
This paper discusses the importance of Richard M. Zaner’s work on clinical ethics for answering the question: what kind of doing is ethics consultation? The paper argues first, that four common approaches to clinical ethics – applied ethics, casuistry, principlism, and conflict resolution – cannot adequately address the nature of the activity that makes up clinical ethics; second, that understanding the practical character of clinical ethics is critically important for the field; and third, that the practice of clinical ethics is bound up with the normative commitments of medicine as a therapeutic enterprise. 相似文献
13.
Anthony Palmer 《Philosophical Investigations》2011,34(1):77-93
Frege famously argued that truth is not a property or relation. In the “Notes on Logic” Wittgenstein emphasised the bi‐polarity of propositions which he called their sense. He argued that “propositions by virtue of sense cannot have predicates or relations.” This led to his fundamental thought that the logical constants do not represent predicates or relations. The idea, however, has wider ramifications than that. It is not just that propositions cannot have relations to other propositions but also that they cannot have relations to anything at all. The paper explores the consequences of this insight for the way in which we should read the Tractatus. In the “Notes on Logic” the insight led to Wittgenstein's emphasis on “facts” in any attempt to understand the nature of symbolism. This emphasis is continued in the Tractatus. It is central to his view that propositions are facts which picture facts which prevent us from construing such picturing as a relation between what pictures and what is pictured. It illuminates the importance of context principle with regard to the distinction between showing and saying to which Wittgenstein attached so much importance and it underlies the non‐relational view of psychological propositions which he advocates. Finally, if propositions by virtue of sense cannot have predicates or relations the paradox at the end of a work which consist largely of propositions about propositions becomes intelligible. 相似文献
14.
王云萍 《Frontiers of Philosophy in China》2008,3(3):352-365
The Confucian understanding of emotions and their ethical importance confirms and exemplifies the contemporary Western renewed
understanding of the nature of emotions. By virtue of a systematic conceptual analysis of Confucian ethics, one can see that,
according to Confucians, the ethical significance of emotions, lies in that an ethical life is also emotional and virtues
are inclinational. And a further exploration shows that the reason for the ethical significance is both that emotions are
heavenly-endowed and that there exists a union of emotions and reason in Confucian ethics. This will constitute a challenge
to the so-called mainstream ethical theories which have been popularly engaged in seeking justifications for abstract moral
rules.
__________
Translated from Zhexue Yanjiu 哲学研究 (Philosophical Research), 2007, (3): 86–92 相似文献
15.
James DiCenso 《International Journal for Philosophy of Religion》2007,61(3):161-179
This paper engages Freud’s relation to Kant, with specific reference to each theorist’s articulation of the interconnections
between ethics and religion. I argue that there is in fact a constructive approach to ethics and religion in Freud’s thought,
and that this approach can be better understood by examining it in relation to Kant’s formulations on these topics. Freud’s
thinking about religion and ethics participates in the Enlightenment heritage, with its emphasis on autonomy and rationality,
of which Kant’s model of practical reason is in many ways exemplary. At the same time, Freud advances Kantian thinking in
certain important respects; his work offers a more somatically, socially, and historically grounded approach to the formation
of rational and ethical capacities, and hence makes it more compatible with contemporary concerns and orientations that eschew
the pitfalls of ahistorical idealist orientations. 相似文献
16.
Champions of virtue ethics frequently appeal to moral perception: the notion that virtuous people can “see” what to do. According
to a traditional account of virtue, the cultivation of proper feeling through imitation and habituation issues in a sensitivity
to reasons to act. Thus, we learn to see what to do by coming to feel the demands of courage, kindness, and the like. But virtue ethics also claims superiority over other theories that adopt
a perceptual moral epistemology, such as intuitionism – which John McDowell criticizes for illicitly “borrow[ing] the epistemological
credentials” of perception. In this paper, I suggest that the most promising way for virtue ethics to use perceptual metaphors
innocuously is by adopting a skill model of virtue, on which the virtues are modeled on forms of practical know-how. Yet I
contend that this model is double-edged for virtue ethics. The skill model belies some central ambitions and dogmas of the
traditional view, especially its most idealized claims about virtue and the virtuous. While this may be a cost that its champions
are unprepared to pay, I suggest that virtue ethics would do well to embrace a more realistic moral psychology and a correspondingly
less sublime conception of virtue. 相似文献
17.
Peter Jilks 《Sophia》2008,47(1):79-82
Siderits’ book is a welcome contribution to the ongoing dialogue between Buddhism and Western analytic philosophy. It covers
the three main areas of philosophical enquiry—metaphysics, ethics and epistemology. Although conceptually quite challenging
in places, the information is always presented in a pedagogic, evolutionary and highly readable manner. There are occasional
problems with Siderits’ approach of isolating Buddhism as philosophy from Buddhism as religion, particularly in his chapter
on ethics, which cannot avoid being somewhat unbalanced, and possibly misrepresentational, as it skirts around the major role
that the doctrines of karma and rebirth play in Buddhist ethics. Although Siderits’ approach inevitably leaves some gaps,
it manages to fill another important gap left by other books on Buddhism aimed either at the lay practitioner or specialist
scholar. For those looking for a serious yet concise presentation of Buddhist philosophy, unencumbered with religious baggage,
this is a rewarding resource for both personal and classroom study. 相似文献
18.
Michael Slote 《Frontiers of Philosophy in China》2013,8(1):22
If one goes beyond the Western perspective, one realizes that most philosophy outside the West has been virtue-ethical in character. But it also turns out that there are simply more historical kinds of virtue ethics than most virtue ethicists recognize. Virtue ethics is mainly of interest because of its contemporary relevance and plausibility, and it is argued here that a virtue ethics that emphasizes empathy is very plausible in contemporary terms. Such an approach can say some strong things in favor of democracy, but it can also criticize Western thought for putting too much emphasis on autonomy rights rather than people’s, and especially women’s, welfare. 相似文献
19.
The idea of radical pedagogy is connected to the ideals of social justice and democracy and also to the ethical demands of
love, care and human flourishing, an emotional context that is sometimes forgotten in discussions of power and inequality.
Both this emotional context and also the emphasis on politics can be found in the writings of Paolo Freire, someone who has
provided much inspiration for radical pedagogy over the years. However, Freire did not create any explicit ethical foundation
for radical pedagogy. This paper argues that, when constructing normative grounds for radical pedagogy, Habermas’s discourse
ethics can be an important source, with the caveat that discourse ethics on its own is not sufficient grounding enough where
radical pedagogy is concerned. Habermasian critical theory should be supplemented with Axel Honneth’s theory of recognition,
as Freire’s focus on love and human flourishing corresponds well with Honneth’s theory’s three modes of recognition: love,
rights and respect (solidarity stemming from mutual relations of respect). 相似文献
20.
Robert Jubb 《Res Publica》2011,17(3):245-260
In this paper I try to illuminate the Rawlsian architectonic through an interpretation of what Rawls’ Lectures on the History of Political Philosophy say about Rousseau. I argue that Rawls’ emphasis there when discussing Rousseau on interpreting amour-propre so as to make it compatible with a life in at least some societies draws attention to, and helps explicate, an analogous
feature of his own work, the strains of commitment broadly conceived. Both are centrally connected with protecting a sense
of self which is vital for one’s own agency. This allows us to appreciate better than much of the literature presently does
the requirement for Rawls that justice and the good are congruent, that a society of justice does not disfigure citizens’
ability to live out lives relatively unmarked by relations of domination. Some comments on G. A. Cohen’s critiques of Rawls
are made. 相似文献