Reasonable Partiality Towards Compatriots

Ethical theories normally make room both for global duties to human beings everywhere and special duties to those we are attached to in some way. Such a split-level view requires us to specify the kind of attachment that can ground special duties, and to explain the comparative force of the two kinds of duties in cases of conflict. Special duties are generated within groups that are intrinsically valuable and not inherently unjust, where the duties can be shown to be integral to relationships within the group. Since nations can be shown to meet these conditions, acknowledging special obligations towards compatriots is justified. However for such partiality to be reasonable, it must be balanced against recognition of duties of global justice. These duties include duties to respect human rights and duties of fairness towards non-nationals. Weighing such duties against domestic duties of social justice is not a simple task, and the outcome should depend on the precise specification of the duty at stake. In particular, the duty to respect human rights fragments into four sub-duties whose force when set against local duties is markedly different.     

HOW SCIENCE CAN HELP RELIGION BENEFIT SOCIETY

Abstract. Modern science has given us a revolutionary new understanding of the close interrelationship and interdependence of humans not only with all other humans but with all other living species and with the nonliving elements of the geosphere and the rest of the universe. This new understanding can provide a basis for new understandings of (1) the basic nature of religion, (2) the basic principles of major world religious traditions, and (3) the basic principles of religious ethics. The new understanding of religious ethics will involve a better understanding of our rights and responsibilities, as individuals and groups, with respect to other individuals and groups of humans, other living species, and the nonliving universe. This improved understanding will benefit not only human individuals and human societies, local and global, but also local and global ecosystems.     

医院管理公司"两权分离"的实践与思考

上海仁济医疗管理有限公司作为一家专业化的医院管理公司,以医院的委托经营管理为主要模式,在我国公立医院"两权分离"理论的实践和公立医院的职业化管理方面,逐步形成一套具有系统与特色的管理体系.通过介绍其运作模式和主要内容,初步评价其实施效果.     

经济平等的三重维度

我们可从权利平等、机会平等、结果平等三个维度来具体分析经济关系中的平等问题。经济关系中的平等问题需要在发挥市场的基础作用和国家的积极干预之间才可能找到解决问题的最佳途径。     

罗尔斯“分配的正义观”与诺齐克“持有的正义观”对照研究

分配正当性的根据是什么 ?人的基本权利与平等的要件如何分配才是符合正义的 ?罗尔斯和诺齐克从两个向度上对此作了深入研究。罗尔斯从平等的权利出发 ,主张用“公平正义的两个原则”来取代功利主义 ,认为除非有充足理由证明应当不平等 ,否则就应当平等。并要求依据“公平的正义原则”分配公共资源和自由体系 ;诺齐克从人的不可剥夺的权利出发 ,认为除非有充足理由证明应当平等 ,否则就应当不平等 ,通过“资格”理论确立“持有”的正当性。在功利主义、财产权、国家的作用、自由平等、分配模式和社会稳定的意义等方面 ,罗尔斯与诺齐克的观点也各有契合与对立。     

THE OTHER SIDE OF SILENCE: RACHEL CARSON'S VIEWS OF ANIMALS

Abstract The publication of Rachel Carson's Silent Spring, a compelling blend of stories, natural history, human values, and biological facts, in 1962 was instrumental in launching the modern environmental movement. We consider Carson's attitude toward animals in Silent Spring and in her other writings. Carson favored responsible stewardship and was more of an animal welfarist and environmentalist/conservation biologist who privileged ecosystems and species than an animal activist who privileged individuals, and she did not advocate an animal‐rights agenda. There is clear tension in Carson's writings. Often she seems troubled by attempting to come across as a moderate and practical scientist, and some of her words, when considered out of context, could lead one to label her as an animal‐rightist. While some of Carson's writing favors human‐centered interests, she did not believe that only humans counted. Her warnings about silent springs must be taken seriously, perhaps even more seriously than when they were penned more than four decades ago. Carson was a passionate and extremely influential activist and if a world of persons like her were in charge of our global environmental policies, we and our fellow animals would be in much better shape than we currently are.     

Differentiated Citizenship and Contextualized Morality

Political theorists, increasingly, are realizing the virtues of contextuality to conceptual analysis. Just as theory may provide useful standards for the assessment of political practices, so may application of theoretical constructs within particular contexts provide a critical corrective to theory. This essay relates work undertaken within sociolegal studies applying a constitutive methodology to such efforts to contextualize political theorizing. The essay describes how the emphasis placed by constitutive theory on locality and meaning entails a contextual analysis. The essay then demonstrates how a constitutive and contextual approach can enhance our understanding of the moral issues surrounding differentiated citizenship policy. While the most obvious cost associated with differentiated citizenship policy is a loss in formal equality, a contextual assessment demonstrates the prospect of an even deeper, though ultimately contingent, moral loss in self-invention.     

Towards a Sociological turn in Contextualist Moral Philosophy

Contextualist moral philosophers criticise hands-off liberal theories of justice for abstracting from the cultural context in which people make choices. Will Kymlicka and Joseph Carens, for example, demonstrate that these theories are disadvantageous to cultural minorities who want to pursue their own way of life. I argue that Pierre Bourdieu's critique of moral reason radicalises contextualist moral philosophy by giving it a sociological turn. In Bourdieu's view it is not enough to provide marginalised groups or subgroups with equal access to public institutions and specific cultural rights—in some cases this may in fact be detrimental. He contends that scientists, politicians and other intellectuals have a duty to take seriously the social presuppositions of free deliberate choice and public opinion and to support cultural minorities with instruments to liberate themselves from their often precarious situation.     

Stories as indicators of practical knowledge: Analysing project workers' talk from a study of participation in a youth inclusion programme

The paper deals with the issue of practical knowledge for enabling participation. Participation as a strategy for change is widespread in community, health and human service contexts. Research to date has focused on the mechanisms of beneficiaries' participation (e.g. identity, empowerment, activity, gender, space). However, participation as an engagement strategy is action oriented and requires high levels of interaction between those creating the conditions for participation and those participating. These conditions need to be continuously adjusted and outcomes are often unpredictable. This process of ‘working with’ is often dealt with as a technical issue and captured in metaphorical language. Less emphasis has been given to the type of knowledge modalities that might be necessary in order to enable participation. Drawing on an ethnographic case study of participation in a youth inclusion programme the paper explores the role of stories as potential indicators of practical knowledge. The paper argues that enabling young people's participation requires intuition and imagination, patience and perseverance, and judgement for acting under uncertainty. It concludes that stories only partially fulfil their potential as indicators of such knowledge modalities. Copyright © 2010 John Wiley & Sons, Ltd.     

Panel: What could be Jungian about Human Rights work?

The question of whether Jungian analysts should move beyond the consulting room to engage with mental health issues that pertain to the collective is the focus of this paper. Two narratives are presented: one from the view point of a psychiatrist in Occupied Palestine, the other from the conflicted situation which faces an Israeli analyst. Despite the strong ambivalence that is experienced on both sides, there is a willingness to meet and to take a standpoint without necessarily coming to a resolution. A third position is offered by describing experiences from the South African perspective. The African notion of Ubuntu is offered as a moral entry point that states that community goes beyond one's own; from this point of view, Jungian analysts can do no other than to act.