若干经典理论对乡村经济伦理研究的资源意义

揭示乡村经济发展所带来的伦理变迁,探寻伦理文化对乡村经济发展的作用,是伦理视角下的我国乡村经济研究中两个相互联系的方面。本文探讨了若干经典理论在这一研究领域中的资源意义及应用路径,包括：马克思对小农及其伦理特征的论述;韦伯对经济发展中的伦理动因及不同宗教伦理的比较研究;斯科特的农民“生存伦理”理论及费孝通对“乡土中国”伦理特色的分析。     

人才伦理学刍议

人才伦理是使人才之所以成为人才的各种伦理要素的总和;人才伦理既是人力资源管理理论的重要内容,也是伦理学特别是人才伦理学的研究对象。人才伦理学的内容主要包括以下五个方面：德与才的关系、人才的道德素质、人才的道德标准、人才的道德环境、人才的道德作用。德与才的关系是人才伦理学所要处理的基本关系,“德才兼备”是人才伦理学的核心范畴。提高人才的道德素质,是人才伦理学所确立的最高目标。人才伦理研究要揭示各类人才在道德要求和道德素质上的共同性和特殊性,为新世纪新阶段我国人才培养工作确立新的人才伦理原则和道德标准。     

论传媒伦理的界定

要科学地界定传媒伦理,首先,不能偏离伦理“致至善”的本性;其次,须从元伦理学、规范伦理学及应用伦理学三个层面深入考察传媒伦理的理论进路。本文认为,传媒伦理首先是对人们媒介行为中善恶选择的系统性探究,它系统地研究道德善的媒体当如何履职、媒体是否符合它的应当以及媒介从业人员在其媒介行为中对善与恶,正当与不正当的认识与抉择等问题;其次,与人们实际生活相关的是,传媒伦理也试图界定那些构成价值与生活规范的,被作为个体、群体或文化共同体的人们所共同认可的原则性的内容。     

企业伦理的管理学态度——论德鲁克的企业伦理思想及其对企业伦理学的拒斥

管理学大师彼得·德鲁克的管理理论中蕴含着丰富的企业伦理思想,其企业伦理思想线索和体系主要表现在三方面：企业责任和伦理必须遵循伦理普适性原则,如同儒家伦理所主张的那样;由于管理者继承了社会的领导权力,因而必须承担社会责任,但仅限于其职能、权力和能力的范畴;管理者必须重视相互依赖的和和谐的关系。但是,德鲁克是“排斥”企业伦理学的。他反对企业伦理作为一个学科而不反对企业伦理本身。     

范式转换与道德生活史的研究

伦理学就是一种生活观。伦理思想史的研究需要范式的转换,即由思想史转向道德生活史,研究社会变迁视野中的道德变迁,研究具体历史条件下的社会伦理关系,研究民众层面的日常道德生活。     

课程学习经历提升青少年社会参与素养：链式中介效应

运用基于学校的研究范式,以上海市某中学为样本学校,考察社会参与特色课程学习经历对青少年社会参与素养的影响机制。结果显示:（1）修学的特色课程门数（量）、情感体验（质）、公共服务动机和社会参与素养两两显著正相关;（2）情感体验和公共服务动机在课程学习数量和社会参与素养间发挥部分中介作用;（3）未发现基础课程成绩在链式中介中起调节作用。研究为通过加强课程情感体验进而提升青少年核心素养提供了积极启示。     

Catholic Feminist Ethics Reconsidered

Taking Catholic sexual ethics and liberal feminist ethics as points of departure, this essay argues that both frameworks are ill‐prepared to deal with the moral problems raised by sex trafficking: while Catholic sexual ethics is grounded in a normative understanding of sexuality, liberal feminist ethics argues for women's sexual autonomy, resting upon freedom of action and consent. From a perspective that attends both to the phenomenological interpretation of embodied selves and the Kantian normative interpretation of dignity, it becomes possible to critique both the Catholic and the liberal feminist frameworks of ethics. I argue that Catholic sexual ethics requires a reconceptualization as social ethics in order to meet the challenges of our present time, but that the shift is possible without giving up the moral imperatives of both Catholic and feminist ethics to protect human dignity and women's rights.     

CATHOLIC ETHICS AS SEEN FROM PADUA

During the summer of 2006, over four hundred Catholic ethicists from around the world gathered for four days in Padua, Italy. About sixty of the conference papers have become available in two edited collections, Catholic Theological Ethics in the World Church: The Plenary Papers from the First Cross‐cultural Conference on Catholic Theological Ethics, and Applied Ethics in a World Church: The Padua Conference. As the conference was marked by a distinctive and creative tension—between the diversity which characterized the nationalities and cultural identities of the participants, on the one hand, and the commonness of their religious heritage, on the other—these essays can tell us much about contemporary Catholic ethics in its response to global pluralism. The following develops four reflections. First, the conference papers pursue a style of scholarship that is at once critically creative and ecclesially rooted. Second, the conference raises new concerns about the importance that Christian formation must have in a pluralist world. Third, the participants affirm and defend the ultimate universality of moral goods while also arguing that these goods are expressed and embodied in unavoidably particular ways. Finally, the most important contribution that Catholic ethics can make to public conversations about issues of common concern is through its articulation and defense of key human values.     

PEIRCE'S PRAGMATIC THEOLOGY AND STOIC RELIGIOUS ETHICS1

Charles S. Peirce believed that his pragmatic philosophy could reconcile religion and science and that this reconciliation involves a religious ethics creating a real community with the cosmos and God. After some rival pragmatic approaches to God and religious belief inconsistent with Peirce's philosophy are set aside, his metaphysical plan for a reconciliation of religion and science is outlined. A panentheistic God makes the best match with his desired conclusions from the Neglected Argument for the reality of God, and this God is also capable of fulfilling the pragmatic role demanded by Peirce's ethical expectations for the intelligent functioning of religion. The discussion proceeds to an elaboration of the aesthetic, metaphysical, and ethical elements of Peirce's philosophical system, which indicate why Peirce's religious ethics is best categorized as akin to Stoicism, with some Christian elements. For Peirce, religious ethics proceeds from the (potentially universal) agapic community's cooperation with God's loving creativity of the universe.