THE RIGHT TO EFFECTIVE BEHAVIORAL TREATMENT

We propose that individuals who are recipients or potential recipients of treatment designed to change their behavior have the right to a therapeutic environment, services whose overriding goal is personal welfare, treatment by a competent behavior analyst, programs that teach functional skills, behavioral assessment and ongoing evaluation, and the most effective treatment procedures available.     

卫生经济伦理学对医疗完全市场化的质疑

不管处于什么发展水平的国家,都需要进行持续的卫生保健改革,这已成为整个社会政治改革的一部分,卫生保健改革已经融入整个世界的社会大变革中。卫生经济问题无一不具有道德成分,无一能离开伦理政策得以解决。我们对中国医疗卫生体制改革的伦理学展望中,提倡一种“公平优先,兼顾效率”的价值观。我们需要正确认识市场的目标、价值和规律,正确理解和发挥政府和市场的调节作用,促进医疗卫生体制改革的健康发展。     

论医院伦理委员会的建设

医院伦理委员会作为维护医患关系之间权益公平的中介力量,把医学技术与人文关怀结合起来,在医患之间构筑起一种新型的关系,让患者得到细致入微的人本关怀。目前,我国在依法推进、规范医学伦理审查方面仍是空白,所以应尽快对医院伦理委员会的工作性质及作用做出明确的规定,以保障医疗工作更加安全。     

THE LOVE RACKET: DEFINING LOVE AND AGAPEFOR THE LOVE‐AND‐SCIENCE RESEARCH PROGRAM

Abstract. Scholars of religion and science have generated remarkable scholarship in recent years in their explorations of love. Exactly how scholars involved in this budding field believe that love and science should relate and/or be integrated varies greatly. What they share in common is the belief that issues of love are of paramount importance and that the various scientific disciplines—whether natural, social, or religious—must be brought to bear upon how best to understand love. I briefly introduce the emergence of the love‐and‐science research program and note that scholars have not done well defining what they mean by love. I suggest that the present surge in love scholarship will fail to produce the positive results that it otherwise might if love is not defined well. I provide and defend a definition of love adequate for those doing love‐and‐science research: To love is to act intentionally, in sympathetic response to others (including God), to promote well‐being. To explain better what this simple definition entails, I explore its three main phrases. Love is said to have many forms, but agape is the form to which the love‐and‐science literature most commonly refers. I comment briefly on the debates about how to best understand agape, noting sixteen different definitions proposed by major scholars. I identify weaknesses in many of them and then offer what I argue is a more adequate definition of agape as intentional response to promote well‐being when confronted by that which generates ill‐being. In short, agape repays evil with good. While research on love and science requires much more than adequate definitions, I believe that the definitions I proffer can prove useful in furthering the love‐and‐science research program.     

德国古典哲学以来的经济伦理思想及其对马克思的影响

马克思经济伦理思想不仅深受英、法古典经济学的影响,也受到德国古典哲学、历史学派以及青年黑格尔派思想的影响,诸如经济伦理的视角、方法以及劳动、异化、拜物教等问题,马克思都对其有着分析、批判与继承。     

Wobbling on a One-Legged Stool: The Decline of American Pluralism and the Academic Treatment of Corporate Social Responsibility

B. Readings (University in Ruins. Cambridge: Harvard University Press, 1996) argued that universities have abandoned their original project of promoting a national culture and have tried to substitute by embracing globalization, but the vagueness and incoherence of the concept has failed to return purpose to the University. The academic treatment of corporate social responsibility illustrates this dilemma. For a generation after H.R. Bowen (Social Responsibilities of the Businessman. New York: Harper & Row, 1953) founded the field, scholars struggled to fit the concept within a national system of pluralistic power-sharing among a variety of institutions that would define and enforce standards of responsibility necessary for the general good of American society. That understanding changed in the nineteen eighties, shortly after corporate executives had united to an unprecedented degree to direct the power of government in their interests, influence the public agenda, and roll back the power of unions. In response, business ethicists began to reformulate corporate social responsibility as a voluntary practice on the part of these same executives. Since the Kantian and Lockean principles upon which this approach was based were themselves problematic, it is not surprising that the experience gained over the last generation casts doubt on the efficacy of this reliance on voluntary restraint and personal initiative. However, circumstances that include the failure of globalization to deliver on its promises may have changed sufficiently in recent years to revive interest in approaches that acknowledge the importance of countervailing power for encouraging greater corporate social responsibility.     

LEIBNIZ’S PHILOSOPHY AS A WAY OF LIFE?

The main concern of this essay is to make a case for the thesis that Leibniz conceived of his philosophy as a way of life in something like the sense articulated in the works of Pierre Hadot. On this view, philosophy was a type of conduct, or a mode of existing-in-the-world, which had to be practised at each instant, with the goal of transforming the whole of the individual’s life. The essay also serves as an introduction to some of the main themes in Hadot’s work. While it includes a brief discussion of a number of the central components of Leibniz’s philosophy conceived as a way of life, the essay does not aim to do so in great detail. Rather, it offers a manifesto and initial road map.     

关于城市伦理的几个问题

城市伦理研究城市社会的道德问题。城市伦理研究所运用的是结构—功能分析、城市和乡村社会结构的比较、辩证唯物主义和历史唯物主义等方法。环境的高度人工化、社会交往和联系的普遍性、职业分工的扩张趋势、价值主体的多元化构成了城市社会的道德机制。由此形成了城市道德的基本特征 :道德形成的共识性、价值的终极指向性、职业道德的社会化、功能上的整合性、适用的普世性、内容上的开放性。传统道德对当代城市道德既有消极阻碍的作用又有积极的构成作用。     

消费主义的伦理困境

现代资本主义社会盛行的消费主义 ,导致人的精神危机和人类的生存危机。它淡化了人们的政治意识 ,使人们丧失了对现有社会制度和社会问题的批判力和辩证否定的思维能力 ;它用物质消费作为衡量人的价值标准 ,使人成为贪婪的消费者 ,丧失了道德信仰和能动创造性 ;它形成了许多虚假性需求 ,造成了自然生存的恶化和破坏 ,直接影响着人类自身的生存。     

规范与美德的并存与互补：历史视角

美德伦理与规范伦理是生成道德整体系的两个源头,也是伦理学的两大传统和两个必要的组成部分,并有其各自的特殊功能,在其长期演进的历史过程中,展示了各自的长处与短处。历史和现实表明,美德伦理的长处正是规范伦理的短处,美德伦理的短处正是规范伦理的长处。美德伦理犹如伦理大厦的地基,地基不牢,大厦就会倒塌;规范伦理犹如这座伦理大厦的四梁八柱,是支撑伦理大厦的骨架,骨架缺失,大厦焉存？美德伦理与规范伦理的关系是并存与互补的关系。认清美德伦理与规范伦理的并存与互补的关系,是建设包括医学伦理在内的社会伦理完整体系的最佳选择。