The Limits of Toleration in John Locke's Liberal Thought

In the following paper I attempt to show how in Locke's liberalthought the individual is subject to a complex operation involvingliberation and subjugation. In A Letter on Toleration (1685),Locke argues that the individual's inward beliefs should be freed fromthe coercion of Church and State. To ensure liberty of conscience, theindividual's soul should be constituted in practice – notstructured by violence but negotiated by rational persuasion. However,as I suggest, the authority of reason is not established without anelement of violence. In his writings on education, Locke maintains thatthe right to care for one's soul should be enjoyed only after rigorousmoral training. Thus, the individual's conscience is to be freed fromoutward violence of ecclesiastic and civil powers only after first, inyouth, being subject to the moral discipline of esteem, disgrace, andshame, the inward violence of which discloses limits in Locke'sdiscourse on toleration.     

Genetics and the Interpersonal Elaboration of Ethics

Confidentiality in genetic testing posesimportant ethical challenges to the currentprimacy of respect for autonomy and patientchoice in health care. It also presents achallenge to approaches to decision-makingemphasising the ethical importance of theconsequences of health care decisions. In thispaper a case is described in which respect forconfidentiality calls both for disclosure andnon-disclosure, and in which respect forpatient autonomy and the demand to avoidcausing harm each appear to call both fortesting without consent, and testing only withconsent. This creates problems not only forclinicians, families and patients, but also forthose who propose clinical bioethics as a toolfor the resolution of such dilemmas.In this paper I propose some practical waysin which ethical issues in clinical geneticsand elsewhere, might be addressed. Inparticular I call for a closer relationshipbetween ethics and communication in health caredecision-making and describe an approach to theethics consultation that places particularemphasis on the value of interpersonaldeliberation in the search for moralunderstanding. I reach these conclusionsthrough an analysis of the concept of `moraldevelopment' in which I argue that theachievement of moral understanding is anecessarily intersubjective project elaboratedby moral persons.     

网络经济的伦理意蕴——网络经济特征的视角

与传统工业经济相比,网络经济具有信息网络所赋予的新的特点,同时又蕴藏着特定的道德内涵。从网络经济的特征的视角来看,我们可以发现网络经济中所蕴藏的“以人为本”、“服务顾客”的道德取向;合作双赢、利益共享的伦理理念;公正平等、和谐共处的价值导向;开放自由、共同发展的伦理方向。     

蔡元培道德教育思想初探

蔡元培的道德教育思想及其实践在中国近现代伦理思想史上具有独特地位。他关于道德教育培养国民健全人格,以公民道德教育为“中坚”,重视公德、私德教育以及道德教育途径与方法等等,对于今天中国特色社会主义思想道德建设仍具有借鉴意义。     

交往理性与德育理念的重建

哲学意义上的交往理论,尤其是哈贝马斯的交往理性可以解决当前目的理性泛滥带来的的德育危机。交往德育是在超越灌输德育的基础上,对主体存在、人的存在目标和生存意义提出本质追问并提供某种可能性诠释的德育理论。它是一种扬弃与超越灌输德育而又与灌输德育截然不同的德育理念,是德育发展的必经阶段。     

回到道德现象本身——康德道德形而上学的论证方法初探

在康德理性的道德形而上学的建构过程中,两种论证方法即分析法和综合法起到了重要的作用。他首先用分析法从普通人的相互混杂的道德认识中逐步分离出纯粹的道德现象和原则,力图给真正的道德哲学奠基。随后他又用综合法来论证道德律的实在性并使它在经验世界中能得到现实的应用,以说明纯粹的道德原则并非人的主观臆造。两种方法相互依赖,相辅相成,共同支撑起道德形而上学的大厦。     

Christianity and Eudaimonia,Luck and Eudaimonism

I argue that Christians have at least two reasons to reject eudaimonism, interpreted as the view that attaining eudaimonia—or happiness—is what fulfills the moral life. First, I contend Christian conceptions of eudaimonia should encompass more than realized moral excellence and its requirements. Second, I claim Christians should construe the love at the heart of their moral life as fully realizable even if it is not evidently reciprocated. Both affirmations contradict eudaimonism by implying that eudaimonia depends on more than fulfilling the moral life—the former by rendering eudaimonia more subject to luck than eudaimonists can allow, the latter by depicting the moral life as less subject to luck than eudaimonists can accept. These affirmations also enable Christians to regard God’s love integral to eudaimonia apart from its role in realizing moral excellence and to deny all inability to attain eudaimonia manifests moral failure.     

健康、恐慌与道德——论Fitzpatrick《健康的暴政:医生及生活方式的控制》

健康与道德、健康与政治及健康与社会是迈克尔·菲茨帕特里克在《健康的暴政:医生及生活方式的控制》一书中以医生角度进行反思的三个基本主题。其中对于健康与道德的反思是全书的理论支点, 这一关系的讨论以“健康恐慌—道德恐慌”为起点, 以健康是否成为一种新的宗教而结束。其中指出以健康对生活方式进行控制会产生僭越并形成一种暴政, 同时进一步提出医学应该与道德划清界限, 以防止医学用健康的名义给予人过多的控制, 使自身成为束缚人自由的枷锁。     

Letters, Notes, & Comments

Includes:
G. Simon Harak, S.J., Commenting on Recent Studies in Aquinas's Virtue Ethic: A Review Essay by Jean Porter
James F. Keenan, S.J., Commenting on Recent Studies in Aquinas's Virtue Ethic: A Review Essay by Jean Porter
The author replies... by Jean Porter, author of Recent Studies in Aquinas's Virtue Ethic: A Review Essay     

护士道德勇气研究进展

当护士拥有道德勇气时能履行对病人的道德责任等多种作用。本文对国内外护士道德勇气的研究进行梳理,列举了中西方学者对于道德勇气概念的定义,并且从质性和量性研究两方面分析护士道德勇气的研究现况,总结了人口学因素、组织伦理氛围、道德困境、道德敏感性与道德韧性等影响护士道德勇气的相关因素。本文有助于更全面的理解这一护士美德,未来可通过结合中国国情进一步探索并构建干预方案以提高护士的道德勇气,保障患者享受高质量护理。