论市场经济主体的道德责任

改革开放30多年,我国逐步实现了从计划经济体制向市场经济体制的转型,但这种转型还不完善,其重要表现之一是个人、企业、政府等市场经济主体的道德责任感还没有普遍确立起来。道德责任是市场经济主体的应然之责。如果市场经济主体缺乏应有的道德责任感,以不合乎道德的方式参与市场经济活动,那么市场经济内在具有的道德维度无法得到张扬,市场经济体制的运行必然要与人本身的根本利益需要和价值诉求撞车,市场经济体制的道德合理性也会遭到质疑。我国经济伦理学应以激发和强化市场经济主体的道德责任感为使命。     

论食品安全的三重伦理防线

要从源头上预防食品安全问题的发生,必须从思想上建构食品安全的伦理防线.维护食品安全是利益相关者的共同责任.企业是食品安全的第一责任人,应该自觉保证食品安全.政府是食品安全的控制主体,应该积极监管食品安全.消费者是食品安全的最后一道防线,应该随时保卫食品安全.     

论社会责任担当提升企业竞争力的伦理作用

经济社会发展的实践证明了主动承担社会责任既是社会的需求也是企业应尽的义务,企业与社会责任是共生关系,没有社会的发展就没有企业的发展.从对企业竞争提升的角度来看,许多企业对社会责任的承担存在效率问题,而社会责任认证标准,企业社会责任实践的片面化等成为企业社会责任与企业竞争力之间低效率转化的原因.由此提出企业要在社会责任实践中积极探索,将国际认证带来的不利变有利,致力于利益相关者管理以及将企业的慈善公益责任纳入战略规划体系等对策.     

论自我的实在基础和社会属性

What is the self? This is a problem which has been debating in the modern western philosophy. In contemporary philosophy of mind, there are four answers about the problem, namely, illusion theory, metaphysical theory, self realism, and social constructionism. This article discusses the four theories, and discusses the reality and social nature of the self. The author thinks that:(1) the self has its biological basis and social nature; (2) the self’s reality is not opposite to it’s social nature, but is cons...     

也谈"一画论"之"法"论——与叶朗先生商榷

石涛《画语录》思维高妙,关于一画的内涵,自20世纪40年代起我国学术界就争议不断。笔者认为一画论就是绘画之法,这个法是有与无的统一。整部《画语录》有九个章节明确谈具体的绘画技法,通篇又贯穿着无法的精神。宇宙是乾旋坤转的,我是独立唯一的,一画之法必为活法。石涛是着眼于活法性质来界定一画内涵的。整部《画语录》闪耀着不断创新、强调变化的艺术辩证法光辉。     

试论阴阳互补对书法创作的潜在影响

本文试从中国传统文化精典——《周易》阴阳互补思想的角度来阐释其对书法创作的影响。即:《周易》太极图中黑白相间的S型线条与中国传统文化——书法中的线条之间如何联系;论述《周易》阴阳互补思想在书法创作中的思想碰撞;学习这些中国传统文化的积极意义。     

绿色技术的价值论基础——人类中心环境整体论

绿色技术包含绿色自然技术和绿色社会技术,其价值论基础是人类中心环境整体论.人类中心环境整体论主张以人类的整体利益和长远利益为中心,去处理和解决人类实践性活动中出现的生态环境问题,但有别于本体论和目的论人类中心主义;承认自然生态系统的整体性及其对社会系统的"先在性",但又不同于各种形式的自然中心主义.现实中差异性主体特殊的环境需求,也无法否定和消解"人类共同"环境利益的客现存在.     

＂I Effaced Myself＂ and ＂The Disappearance of the Subject＂： A Comparison between Zhuangzi and Jean Baudrillard＇s Anti-Subjectivism

In the chapter ＂The Adjustment of Controversies＂ in his eponymous work, Zhuangzi has the character Nanguo Ziqi declare ＂I effaced myself,＂ thereby holding that one can return to the state of naturalness only after breaking with the ＂self＂ that is in opposition to ＂objects,＂ abandoning his subject-object standpoint and entering a state of ＂effacement＂ wherein one fuses with the Dao. Coincidently, the French philosopher Jean Baudrillard also repeatedly stresses the ＂disappearance of the subject＂ in his later philosophy, trying to dissolve subject-centrism by means of a counterattack by the object wherein its logic would entrap the subject. Although they lived in different times, both Zhuangzi and Baudrillard note the same human predicament--the situation wherein the ＂I as subject＂ constantly obscures the ＂real I.＂ Their resolutions of the predicament are similar： both put their hopes in the dissolution of the ＂I＂ or self in subject-object relations, with Zhuangzi declaring ＂I effaced myself＇ and Baudrillard mooting the ＂disappearance of the subject.＂ They differ, however, on how to dissolve the ＂I＂ （myself）. Briefly, Zhuangzi advocates ＂effacing myself through the Dao,＂ that is, quitting one＇s ＂fixed mindset＂ and ＂egoism＂ and returning to the Dao by means of ＂forgetting＂ or ＂effacing＂; Baudrillard, on the other hand, proposes to ＂efface oneself through the object,＂ i.e., replace the supremacy of the subject with that of the object. Baudrillard＇s theory has often been criticized as pataphysics because of its nihilism without transcendence; in contrast, Zhuangzi＇s view, which construes the whole world as the unfolding of the Dao, seems more thought-provoking.     

道德经验刍议

道德经验指的是人们在利益关系境遇中既可维护或获取自己的利益,又能表明自己是"道德人"的经验.它直接来源于人们的生产与交换关系、生活与消费关系、相处与交往关系,具有自发性、群众性、普适性和连续性等特点,本质内涵是"趋利避害",反映人作为价值主体的本性.维护现实社会基本伦理秩序的道德其实多为道德经验,而体现人类社会道德发展进步客观方向的则是道德经验的整合形式.     

中国政治过程中的利益集团及其治理

在现实中国政治中,利益集团已经是不容回避的显性政治力量,执政党也明确提出利益"表达权"问题.因此,利益集团是研究中国政治过程的一个重要切入点.本文就中国利益集团的类型、政治角色、影响,如何治理利益集团进行了分析,并提出需要进一步研究的若干问题.本文发现,作为市场经济的必然产物,利益集团在政治过程中既有积极的利益表达作用,也因为表达结构不均衡而导致非均衡性利益分配,因此需要国家的矫正.