西方现代社会德性思想的分歧及其启示

西方现代思想家研究了许多社会德性方面的问题,在社会的首要价值是自由还是基于自由的公正、共同体的价值高于个人的价值还是相反、对“代议制”民主加以完善还是以“参与制”民主取而代之、法律是否要以道德为基础、道德重在个人的德性品质还是社会的规范、社会应奠基于理性之上抑或非理性之上等问题上存在着重大分歧。西方现代社会德性思想也有一些共同特点和局限,但它是人类思想宝库中极其重要的组成部分,有其独特的价值和优势,无论对现代西方社会还是对现代国际社会都具有重大意义。     

国内《孟子》英译研究二十年

本文从译本研究、译介史和译者研究三个方面对近二十年国内学术期刊上发表的有关《孟子》英译研究的文章进行了梳理和分析,探讨了当前学术界在《孟子》英译研究方面所取得的成就及问题所在。     

A Comparison between Two Tragic Women

Both Marguerite and Pan Jin-lian are famous tragical female images. Corrupt social system and the hypocrisy of the moral system are the roots of the two women’tragedy. Facing the fate of injustice, Mar...     

从奎因到索萨——论自然化知识论的德性转向

奎因把知识论视为心理学的一章,即一门单纯的描述性学科。普特南、戴维森和罗蒂对这条自然化道路进行了深刻反思,逐渐形成一种逃离自然主义的趋势,试图恢复知识论的规范维度。然而,直至索萨提出德性知识论之后才发展出一种较为系统的解释框架,它以理智德性和认知视角为核心,能够兼顾知识论的规范性和描述性这两个维度。德性知识论是化解传统知识论与自然科学这场遭遇战的一条可能路径。     

应重视发挥审美文化的伦理教化功能

中国传统审美观与伦理观是统一的,审美与伦理存在着同源起点,审美伦理具有教化功能,但是在当前中国社会转型期的审美文化出现了伦理价值偏离。这对建设和谐社会造成了消极影响,因此构建和谐伦理观背景下的审美文化就成了当务之急。     

Ethics and Artificial life: From Modeling to Moral Agents

Artificial Life (ALife) has two goals. One attempts to describe fundamental qualities of living systems through agent based computer models. And the second studies whether or not we can artificially create living things in computational mediums that can be realized either, virtually in software, or through biotechnology. The study of ALife has recently branched into two further subdivisions, one is “dry” ALife, which is the study of living systems “in silico” through the use of computer simulations, and the other is “wet” ALife that uses biological material to realize what has only been simulated on computers, effectively wet ALife uses biological material as a kind of computer. This is challenging to the field of computer ethics as it points towards a future in which computer and bioethics might have shared concerns. The emerging studies into wet ALife are likely to provide strong empirical evidence for ALife’s most challenging hypothesis: that life is a certain set of computable functions that can be duplicated in any medium. I believe this will propel ALife into the midst of the mother of all cultural battles that has been gathering around the emergence of biotechnology. Philosophers need to pay close attention to this debate and can serve a vital role in clarifying and resolving the dispute. But even if ALife is merely a computer modeling technique that sheds light on living systems, it still has a number of significant ethical implications such as its use in the modeling of moral and ethical systems, as well as in the creation of artificial moral agents.     

消费主义伦理批判

随着＂消费社会＂的兴起,消费主义取代新教伦理成为支配资本运作的价值观基础。消费主义的支配作用使自然、社会、人及人的思想走向了＂单向度化＂,人类的生存和发展面临着一系列伦理困境与危机,思想与现实之间的批判性张力消失殆尽。面对这样的历史与思想语境,需要我们发挥道德哲学的否定性批判功能,在对消费主义的伦理反思与批判中,回归消费的本质,重新确立一种＂合理的＂消费伦理观,超越消费主义。对西方消费主义的伦理批判与超越,将为当今中国社会消费的和谐发展和新型社会秩序的形成提供富有启迪性的学理资源。     

Developing as an Ethical English Teacher: Valuing the Personal and Poetic in Professional Learning

This article draws upon virtue ethics to illustrate the importance of English teachers as ethical professionals. In doing so it focuses attention on the significance of the personal and poetic in professional learning. It is suggested that eschewing the personal and poetic in professional learning may contribute to the de‐professionalisation of English teachers and the commodification of the children they teach. Conversely, acknowledging the personal and poetic liberates teachers of English to develop as ethical professionals who teach for social justice and foster the ethical learning of their students. The article moves from a consideration of the importance of personal values to the value of poetry in professional learning.     

基于边界理论剖析体育教学决策权

随着体育教育课程的不断改革与发展,体育教育理念的与时俱进,对体育教师的标准要求更加严格,其思维方式和教学决策权更需要以理性的态度去对待,以"以生为本"的人性关怀来审视,从边界视角,通过文献资料法、访谈法和逻辑分析等方法,对体育教学决策权的边界从伦理边界和能力边界、法律边界和制度边界、社会边界和心理边界进行阐释。结果表明体育教学决策权是作为体育教师专业自主权的具体体现,具有合法性和合理性,二者是辩证统一、相互渗透和融合,同时体育教师教学决策权具有一定的相对性和延展性,具有其本身行使的体育区域和体育边界。通过对体育教学决策权边界的剖析,使得我们对体育教学决策权的理性认识,更加有利于我们对体育教学决策权的利用向人性化的方向发展,从而更好地提升教育教学质量的内涵意义。     

伦理行为类型学说（上）——《新伦理学》研究（9）

“伦理行为”是伦理学的核心概念,它关联起一切形态的道德规范与美德要求,因而它异常复杂。“伦理行为”的复杂性表现在它既要把伦理动机与伦理目的联系起来,又要把情感与理性纠结在一起;更重要的是,它还要以利益为原动力,把人的需要、欲望带入其中,并对人性予以审查与拷问。正是由于这种复杂性,使《新伦理学》对伦理行为类型学说的探讨与构建,仍然仅滞留于意识的表层而未能达向深度拷问。《新伦理学》的这种局限,构成了伦理行为类型学说之基本思想探讨的真正起点,以此为步,对伦理行为问题予以深度检讨,揭示了伦理学它那空阔深幽的人性化的情意世界。