转基因食品与人类健康初探

随着转基因食品不断地进入市场,学者和公众对转基因食品是否危害人类健康展开了激烈的争论。介绍转基因食品安全性评价的科学指标,运用伦理学的基本原则对两种观点进行了分析,并提出对转基因食品采取“有罪推定”的战略。     

深化卫生事业改革应关注卫生经济伦理学研究

卫生经济伦理学是应用伦理学的一个分支,相对于经济学和卫生经济学的发展,卫生经济伦理学的建立和发展滞后,导致卫生经济体制改革的经济效果与社会效果的一定程度的偏离。卫生经济伦理学的理论前提是社会结构变迁要求各个相对独立社会领域的规则整合,其研究任务是为社会经济主体的行为提供一个规范性的评判,实现社会的和谐发展。     

古代风水辨

“风水”是一种传统文化,是人们对居住环境进行理性选择的行为规范,体现着一种哲学意义上的精神追求。作为一门古老的环境文化,它源于先民对自然的敬畏和对美好生活的向望,虽然由于历史条件的限制,其中不乏一些迷信的成分,但就整体而言,古代风水文化更多的是倡导人与自然的和谐相处     

Rethinking Accountability in the Context of Human Rights

Within liberal democratic theory, ‘democratic accountability’ denotes an aggregative method for linking political decisions to citizens’ preferences through representative institutions. Could such a notion be transferred to the global context of human rights? Various obstacles seem to block such a transfer: there are no ‘world citizens’ as such; many people in need of human rights are not citizens of constitutional democratic states; and the aggregative methods that are supposed to sustain the link are often used in favour of nation-state strategic action rather than human rights. So what could accountability mean in relation to human rights? This article argues that discourse theory offers resources for approaching these problems and for rethinking a normative notion of accountability in relation to human rights. It is suggested that accountability should link political decisions to universal agreements through global rights institutions and that the link should be sustained by deliberative rather than aggregative procedures.     

康德道德研究中道德规律与道德史的内在矛盾

康德从抽象的个人建立道德规律,与他所谓的人类的道德史相矛盾。解决的办法:是团体、社会性与集体思想作为个人先在的规定性与责任与道德的源泉。     

我国人体器官移植的社会支持系统研究

供体来源不足严重制约了我国器官移植事业的发展。有鉴于此,建立一个非技术的人体器官移植的社会支持系统对促进我国器官移植事业的发展将具有重要意义。通过对该系统各组成部分如法律法规系统、组织管理系统、宣传教育系统、补偿系统的研究,旨在对我国器官移植事业的发展有所裨益。     

阴阳神化与继善成性——宋明儒对《系辞·上传》第五章第一节的阐释

《系辞·上传》第五章是《易传》中最重要的一章,而其释义适巧又未有定论。之所以未有定论,在于其丰富解读的可能性。本文取宋明儒对此章第一节的疏解,分为不相统属的三系五说。综括而言,如本章由阴阳变化之动力论"道",特殊处在于:既直接就天道论述,但又从切近可持的"阴、阳"势能为论述点,则其论述法可划归于"即用显体"的方式。《系辞》之所谓"善",或由阴阳变化之生生不已立论,或由人之自觉地承继天道处言善。所谓"性",则或从万物所受命于阴阳而成其具体生命处说;或由万物之既成之后,复归于天道处说;或由人(或万物)之自成乃因天道之赋性处说。本文既分别展示此节蕴义的丰富,且见此章可为《易传》形上学性格之标示,也表现宋明儒者间诠释立场的差异。     

Human rights and applied psychology

Applied and community psychology necessarily involves the consideration of human rights issues. The problems experienced by many of the clients of applied psychologists result from human rights abuses, the provisions of the Human Rights Act (1998) relate to the everyday practice of applied and community psychologists, and psychologists have a distinctive perspective on human rights. For psychologists, human rights reflect formalized systems for ensuring that people's basic needs are satisfied. Declarations of human rights and legal provisions therefore represent, for psychologists, codifications of how we collectively understand our relationships and social obligations. It is therefore argued that psychologists should positively advocate for the application of psychological science to these issues. Copyright © 2007 John Wiley & Sons, Ltd.     

Religiousness, Health, and Health Behavior in Public-Use Data of the National Center for Health Statistics

Studies of religiousness and health-related variables in large, population-based cross-sectional or, preferably, longitudinal studies, which are often prohibitively expensive, are important to complement findings from the more commonly performed studies. Inadequately known among social science researchers, the national health surveys of the Centers for Disease Control and Prevention’s National Center for Health Statistics (NCHS) offer large, high-quality data sets to the public at no or nominal cost and hence offer important opportunities for research in the area of religion and health, religion and reproductive behavior, sociology of religion and psychology of religion. This report provides an overview of the data sets and a bibliography of prior research using these data, which is intended to suggest how the data of NCHS may be further exploited by researchers of religiousness and health.

命与天命:儒家天人关系的双重视角

As a pair of important categories in traditional Chinese culture, “ming 命 (destiny or decrees)” and “tian ming 天命 (heavenly ordinances)” mainly refer to the constraints placed on human beings. Both originated from “ling 令 (decrees),” which evolved from “wang ling 王令 (royal decrees)” into “tian ling 天令 (heavenly decrees),” and then became “ming” from a throne because of the decisive role of “heavenly decrees” over a throne. “Ming” and “tian ming” have different definitions: “Ming” represented the limits Heaven placed on the natural lives of human beings and was an objective force that men could not direct, but was embodied in human beings as their “destiny”; “Tian ming” reflected the moral ideals of human beings in their self-identification; It originated in man but had to be verified by Heaven, and it was therefore the true ordinance that Heaven placed on human beings. “Ming” and “tian ming” are two perspectives on the traditional relationship between Heaven and human beings, and at the same time Confucians and Daoists placed different emphasis on them. Translated by Huang Deyuan from Zhongguo zhexueshi 中国哲学史 (History of Chinese Philosophy), 2007, (4): 11–21