An approach for harmonizing engineering and science education with humaneness

Science and Engineering Ethics - The world is facing an apparently increasing dose of violence. Obviously, there cannot be a simple solution to this complex problem. But at the same time it may be...     

Full pockets,empty lives: a psychoanalytic exploration of the contemporary culture of greed

This paper offers a psychoanalytic exploration of the dynamics of greed in individual lives and ways that those dynamics both reflect and influence the surrounding culture. The paper discusses the contradictions associated with the consumerist pursuit of wealth and goods, and finds evidence for the failure of such pursuit to provide the satisfaction that is anticipated. It also examines the implications for psychoanalytic theorizing on the ways in which ongoing social forces and institutions contribute to shaping the psyche.     

论儒家“孝道”原则与现代“人人共享社会”

本文主要探讨儒家“孝道”原则在现代老龄化社会中的积极意义。儒家“孝道”原则强调对父母、老年人的尊敬、赡养是为人的一项道德标准。面对老龄化社会的挑战 ,联合国提出了“建立不分年龄、人人共享社会”的主张。这种主张认为老年人共享社会发展成果是基于根本性的法权 ,是公民的基本权利。这种以法律、制度、政策等要素构成的规则化社会能够保障老年人的物质生活条件 ,但也存在着缺少伦理亲情关怀的不足。以强调伦理情感和亲情关怀为基础的儒家“孝道”原则就能够成为它的必要补充。     

论管子“以人为本”生命学说对和谐社会建构的文化观照

《管子》可谓是一部博大精深、包罗万千、韵味隽永的富含"经邦治国"之道的百科全书式的经典佳作。它承续、生发、展拓了华夏传统文化的"贵和"思想理念,推崇创设和谐社会的关键是树立"以人为本"的生命意识。然则中国共产党人所提出的努力实现"以人为本",建设和谐社会的战略决策,可谓与管子的文化思辨、道德教化和审美情韵皆有着某种异曲同工之妙境。     

试论未成年人思想道德建设的三个重要环节

未成年人思想道德建设既是一项长远的战略任务 ,又是一项紧迫的现实任务。在加强和改进未成年人思想道德建设中 ,要发挥家庭的基础作用 ,学校的主导作用和社会环境的感染作用 ,三者要互相配合 ,共谋以德育人的百年大计。     

The Post-National Constellation: Habermas and ``the Second Modernity'

For some years now, Jürgen Habermas, possibly the most influential European philosopher of today, has been producing a growing number of publications on world politics. In the historical context of the collapse of bipolarity and the advent of the triad, along with the punitive wars in the Gulf and Yugoslavia, he is very far from being alone: Jacques Derrida and Noberto Bobbio,Michael Walzer and John Rawls, to name only the most forceful, have also been thinking out loud about the new political configurations beyond the nation-state. The characteristic feature of Habermas’s thought is to perceive a radically new historical configuration, which he calls a‘post-national constellation’ and which would justify the development of a new political project, as a transition to a new cosmopolitan law. In what follows, I examine the precise modalities that are supposed to transform his philosophical design into political and legal arrangements, attempting to dissect the Habermasian vision of a post-Cold War politics better adapted to the challenges of the new century, and to throw light on the ideology behind it, as a prolegomenon to the larger project Habermas invites us to undertake. This revised version was published online in August 2006 with corrections to the Cover Date.     

理解个人主义要正本清源——兼与黄显中同志商榷

个人主义作为资本主义社会的主流意识形态 ,有其深刻的现实根源 ,并不是理性发展的结果。市民社会与个人主义之间并没有必然联系。个人主义与集体主义存在根本的冲突。为了巩固集体主义在公民道德建设的主导地位 ,我们必须全面地认识个人主义。     

个人主义与市民社会——关于个人主义的一种解释

个人主义是西方化发展的一条主线。个人主义可分为极端个人主义与合理个人主义两种。过去人们认为个人主义是在资本主义发展过程中逐步形成的道德原则,与资本主义制度相适应。实际上个人主义是以商品经济为基础的市民社会的产物,资本主义有市民社会,社会主义有市民社会,个人主义在社会主义国家也存在。只是社会主义国家以建立“真正的”集体主义为道德目标,所以它极力反对极端个人主义,只允许合理个人主义存在和发展,并且限制于市场社会领域,反对泛滥于国家生活领域。     

网络化社会的道德问题及基本伦理规范

网络的出现给人类生活带来巨大变化,就道德领域而言,它在带给人无限憧憬的同时,又使人面对道德主体的责任缺失、道德情感冷漠、不道德行为大量客观存在等问题,这些网络道德问题的出现,使得当前提出网络伦理的基本原则和规范,加强网络伦理的建设成为必要。     

From Belsen to Gaza: The Promise (2011), British and British-Jewish identity

This article discusses Peter Kosminsky’s miniseries The Promise (2011) and investigates the intense public responses it engendered in Britain. The first part of the article explores how the miniseries takes the lead from the liberation of Belsen to engage with issues of British national self-perception. Drawing on the notion of ‘postimperial melancholia’, the article argues that The Promise explores important issues related to Britain’s past and present, in particular the lasting heritage of Empire. The second part engages with the intense reception of the miniseries among opinion makers and the general public, with many critics seeing The Promise as aimed at delegitimising the State of Israel. In thus doing, the article situates the debate within broader discussions on the supposed relationship between anti-Zionism and “new anti-Semitism”, and more specifically discussion of the role of anti-Zionist Jews. The debate around The Promise is a case study for the exploration of two related controversies. The first one pertains to Jewish/non-Jewish relations, in particular regarding the international role of Israel in the twenty-first century. The second one is more specifically infra-Jewish and revolves around the issue of which subjects are legitimate to speak out as Jews and in the name of which values.