关于官德及其建设的思考

官德(即党政干部道德)既可从职业伦理的维度界定,也可从角色伦理的维度来把握;它既具政治伦理的特点,又具行政伦理的内涵。在现代法治社会,官德作为一种道德控制方式,它并不因为制约权力的法律制度体系建立健全而失去作用,它仍然是保障官员正确行使权力、实现政治和行政责任的重要机制。     

改造和提升小农伦理——再读马克思的《路易·波拿巴的雾月十八日》

农民在历史发展中的重要地位和伟大成绩是不容否定的,但从伦理道德的角度看,农民还存在先天缺陷和局限性,这在马克思的《路易.波拿巴的雾月十八日》有精深的论述。重读马克思的这部伟大作品,可以为我们在新的历史条件下改造农民和传统伦理中存在的落后的小农意识提供有益的启示。     

GENETIC AND REPRODUCTIVE TECHNOLOGIES IN THE LIGHT OF RELIGIOUS DIALOGUE

Since the gene splicing debates of the 1980s, the public has been exposed to an ongoing sequence of genetic and reproductive technologies. Many issue areas have outcomes that lose track of people's inner values or engender opposing religious viewpoints defying final resolution. This essay relocates the discussion of what is an acceptable application from the individual to the societal level, examining technologies that stand to address large numbers of people and thus call for policy resolution, rather than individual fiat, in their application. A major source of guidance is the “Genetic Frontiers” series of professional dialogues and conferences held by the National Conference for Community and Justice from 2002 to 2004. Genetic testing, human gene therapy, genetic engineering of plants and animals, and stem cell technology are examined. While differences in perspective on the beginning of life persist, a stepwise approach to the examination of genetic testing reveals areas of general agreement. Stewardship of life, human co‐creativity with the divine, and social justice help define the bounds of application of genetic engineering and therapy; compassionate care plays a major role in establishing stem cell policy. Active, sustained dialogue is a useful resource for enabling sharing of religious values and crystallization of policies.     

Jonathan Edwards's Virtue: Diverse Sources, Multiple Meanings, and the Lessons of History for Ethics

The incompleteness of the task of integrating the influences made upon Jonathan Edwards by Calvinism and the moral sense leaves open a great many questions central to identifying his ethical position with any detail. This should worry ethicists, theologians, and church historians alike. For the puzzle of what Edwards meant by virtue is at the heart not only of his ethics but of a great many strands of his thought. It must be pieced together from diverse sources; and there are multiple meanings to be sifted through. But it is nevertheless possible to bring the concepts made available by the diverse moral traditions upon which Edwards drew into a generally coherent counterpoise. Such a counterpoise is not merely of antiquarian interest. Lacking a precise account of Edwards's ethical position, it is awkward to talk about applying it to the problems of the twenty-first, or any, century.     

清末民初的道德救世与伦理重构刍议

清末民初时人视道德为救世法宝。其内涵主要体现在道德思维、道德理想、道德精神、道德责任、道德判断、道德选择、道德实践等方面。它们彼此影响,共同推动救世思潮走向高潮。其间显现的现实困难促使伦理重构次递展开。此举客观上冲破了固有纲常经典藩篱,导致此一制度化理论体系的解构,开启了近代伦理重构的序幕。他们立足于批判继承、综合创新以展示其现实价值,初步确立起中国近代伦理学雏形,实现了传统伦理道德的近代化。     

The good engineer

Conclusion So why be a good engineer? There are basically three reasons: 1) possible detection and the harm that dishonorable acts might cause, 2) a common responsibility to the professional engineering community, and 3) a negative impact on one’s own integrity when one behaves badly. But what if, in the face of these arguments, one is still not convinced? I must admit that there appears to be no knock-down ethical argument available to change the mind of a person set on behaving badly. There remains the option to act in whatever way one may wish. Engineers must realize however that bad manners and/or immorality and/or illegality, even if undetected, will most likely result in harm to themselves and thus rational behavior should result in honorable conduct of professional duties. While the Viking society of northern Europe was in many ways cruel and crude, they had a very simple code of honor. Their goal was to live life so that when they died, others would say “He was a good man”. The definition of what they meant by a “good man” might be quite different by contemporary standards but the principle is important. If engineers conduct their professional lives so as to uphold the exemplary values of engineering, the greatest professional honor would be to be remembered as a good engineer.     

正确认识同性恋——《中国医学伦理学辞典》条目选载之四

同性恋是一个长期争论不休的问题,但随着科学的进步,越来越多的人已经接受同性恋不是犯罪、精神病的观点,也不再把它看作是道德问题。而我国对同性恋看法的转变还刚刚开始。     

生命科学家的社会伦理责任

生命科学的发展导致了复杂的伦理道德问题,对传统的社会道德观念形成了强烈的冲击.为了最大限度地避免和消除生命科学技术的负面效应,必须制定相应的科技政策和强有力的社会伦理道德规范来约束生命科学家的行为,增强生命科学家的社会责任感,使生命科学更好地为人类造福.     

政德——政权兴亡的生命线

中国自古就存在政治伦理 ,即“政德”。汉初的思想家们更加重视“政德” ,将其视为一切政权的生命线。