孔、孟与管子德治思想之比较

孔子和孟子是先秦儒家最重要的代表人物,他们的思想中都有着丰富的德治内容。管子虽是早期法家的代表,但思想中同样具有德治的内容。孔、孟与管子在德治思想上有着很大的相似性,在惠民爱民、正名、正身率下、以民为本、善政措施、选贤任能等方面有着诸多的一致之处。但出于各自学派的立场,孔、孟与管子在德治与法治的关系、德治的目标与特征、德治的人性论的出发点等方面也存在着差异。     

管子的国家关系思想探微

《管子》的国家关系思想是非常丰富的,虽然其所处的时代不是现代严格意义上的国家之间的国际关系,但是,其关于国家关系的理论对现代国际关系实践是有借鉴意义的。     

What is aggressive? some contextual factors in judging international behavior

This research delineates several factors that may affect how likely observers are to judge some international actions as aggressive. Subjects rated scenarios in which a country intercedes in the affairs of another country experiencing internal or external difficulties. Judged to be more aggressive, as hypothesized, were actions in which it was “they” rather than “we” who were responsible, actions capable of causing injury or death, and actions carried out for a country's own self-interest. There were also unpredicted subtleties of judging international behavior. The results are considered from the perspective of recent contextualist theorizing.     

尿毒症的无效治疗与经济伦理学问题

现代医学治疗的有效与无效的急论越来越引起社会关注。关于尿毒症无效治疗的医患关系、资源分配及道德价值的讨论是有积极意义的;结合具体病案,建立尿毒症无效治疗的评价标准,其对临床实践具有指导价值。无效治疗、前死状态以及血液透析疗法均有经济伦理学争论。     

Genealogy of Morality and Law

In order to clarify the relationship between morality and law, it is necessary to define both concepts precisely. Cultural realities refer to concepts which are more specifically defined if we focus towards the genealogy of those realities, that is to say, their motivation, function and aim. Should we start from legal anthropology, comparative law and history of law, law arises as a social technique which coactively imposes ways of solving conflicts, protecting fundamental values for a society's co-existence. Values subject to being protected are proposed by morality, the latter making subordination of law to morality inevitable. This explains that a great number of modern constitutions include a reference to fundamental moral values, that is to say, they have explicitly positivised moral contents. Legal reasoning, at all levels and expressions, needs to appeal to the aforementioned values. Constitutional reasoning, international law, legislative activity and judicial practice are studied to verify the latter. This subordination of law to morality sets out a serious problem: moralities are cultural realities which are only valid for a specific society. In order for law not to fall in a not very rational legal relativism, law should not be subordinated to morality, but to ethics, the latter understood as cross-cultural morality. The Universal Declaration of Human Rights was a step forward in this sense.     

Ethics, Law and Legislation: The Institutionalisation of Moral Reflection

This paper describes the different dimensions of the relation between moral reflection and legislative processes. It discusses some examples of the institutionalisation of moral reflection. It is argued that the relation between ethics and law is still an actual and relevant question. Ethics also has to reflect on its own role in political life. The paper defends the relevance of a theological perspective on the relation between law and ethics. In the last part it is argued that the modality of relation between ethics and law depends on the specific character of social domain.     

Person-in-Environment Transitions: Developmental Analysis

The holistic, developmental, systems-oriented perspective, an extension of the work of Heinz Werner and his associates, is characterized including basic assumptions of the approach and explication with respect to such problems as child development (including transition to nursery school; child-centered urban planning; microgenesis and ontogenesis); adult development (including becoming a parent and retiring); social relationships (including residential living of first year undergraduates; abused women; marital interaction); health problems (including protection against sexual transmission of HIV, reading disabilities, weight loss, and alcohol and tobacco use); changes in the physical environment; cross-cultural psychology (including cultural differences in values; values mothers hold for preschoolers; necessities, amenities, and luxuries; sojourner experience and action; cross-cultural differences in compliance with automobile safety belt legislation); psychopathology including neuropathology; organizational psychology; conditions facilitating developmental advance; and some significant open research problems.     

略论伦理经济

本文将不再坚持传统的伦理与经济的二分法的观点,不把伦理看作只是对经济存在一种能动的反作用。试图从一个新的伦理经济的视角研究,伦理经济把伦理本身看作是渗透在经济之中的一种经济因素,经济本身内涵着伦理价值。伦理与经济互相渗透,互相作用,在一定意义上互为一体。因为问题过于宏大和复杂,无法进行全面研究,只从伦理道德作为伦理精神和作为资本如何与经济因素融合这样二个方面加以论证。     

审美境界与道德境界

审美境界和道德境界分属美学和伦理学两个学科领域,但又都是人生的正面价值体现,也是人生的一种理想状态。二者之间不应混淆,却又有着内在的相通之处。审美境界不是纯然客观的形态,而是主体在审美对象召唤下产生的整体性心灵状态,其中包含着道德情感,古人称之为“胸襟”。人的审美活动之所之能臻于“境界”,恰恰是由于有道德价值的介入,否则无法达到境界;道德境界体现了最高的道德价值,以“至善”为其核心价值,儒家的“仁”或“诚”等都是达到了至高的道德境界。道德境界不是外在的约束而致,而是以内心的自觉来践行来达到,其中包含着精神的幸福感和悦畅感,同时,也有审美的因素在其中。     

刍议恽代英精神

恽代英精神有着丰富的内涵,它集中体现在以下几个方面：爱国主义精神、为人民服务的精神、为崇高理想而奋斗的精神和追求真理、发展真理的精神。这种精神是对中华传统民族精神的升华,是毛泽东精神的组成部分,是21世纪中国人民继续奋发图强实现民族伟大复兴的精神动力。