中国古代生态思想对新时代生态文明的启示

新时代中国正在进行全方位的快速发展,同时我国的生态文明建设也面临极大的挑战。生态伦理学是讲述人和生态的哲学。新时代要建设人与自然和谐共生的生态环境,就要有新的生态理论体系。我国古代生态伦理主要包括儒家、道家、墨家,但各学派的侧重点不同,比如儒家生态伦理思想强调以仁爱为主的人与自然关系;道家生态伦理思想突出人是自然的一员并与世间万物有平等关系等。我国古代各学派伦理思想对当代生态建设有很大的启示作用,是建设新时代中国特色社会主义生态文明的重要思想源泉。     

马克思主义整体生态观与儒家生态伦理思想的比较研究

马克思主义整体生态观以人与自然的辩证关系认识为基础,要求在实践中改造自然并"按照美的规律来构造",追求人与自然的"和解";儒家生态伦理思想以"天人合一"的整体宇宙观为基础,以"制天命而用之"的实践态度追求"乐山乐水"的美学境界。这两种理论形态都具有丰富的生态伦理意蕴,将二者相结合能够完善我国生态伦理制度的建构,推进生态文明建设。     

儒家孝伦理及其当代价值

孝是中国传统伦理思想中最基本的伦理范畴。对孝的研究受到各个时代学者和统治阶层的高度重视,从而也形成了大量具有时代价值的孝伦理思想。其中又以儒家的孝伦理影响最为深远。今天,批判的继承和发扬儒家的孝伦理思想,对当前我国社会主义道德建设具有重要的理论意义和现实意义。     

论超越传统生态伦理的当代中国生态理性

中外传统生态伦理思想在很多方面都有可取之处,但其理性缺陷也十分明显。正确理解党的十八大提出的大力推进生态文明建设,在全面建成小康社会新的历史进程中构建我国新型的生态伦理关系,必须基于中国特色社会主义生态文明建设的伦理诉求,从价值向度和实践向度两个方面深刻把握当代中国生态理性对传统生态伦理思想的超越。     

论儒家伦理思想对我国社会利益调节的意义

社会利益问题随着社会的变革和社会利益分配不均日益凸显，社会利益问题调节成功与否直接关系到我国改革的成败。先秦儒家最早对社会利益问题进行了探讨，并始终处于中国几千年文明的主流地位，先秦儒家伦理思想对于我国当下社会利益的调节具有积极的意义。     

中国传统伦理对宪法精神的限制性影响

中国传统伦理是以儒、道、佛的核心精神为基因的伦理思想,其中儒家的仁是中国传统伦理思想的核心基因。近代意义上的宪法是以保障权利和限制权力,以及保障自由和维护平等为核心精神的。在中国传统伦理的遗存中,对宪法精神内涵具有某种程度上的限制性影响。中国传统伦理思想与宪法精神的碰撞,影响了我们对宪法中自由平等权利内容的实现。     

先秦儒家的节俭思想对建设节约型社会的伦理启示

勤俭节约历来是中华民族的传统美德,先秦儒家的节俭思想仍然是当前我们建设节约型社会可利用的宝贵思想资源,深入挖掘并大力弘扬先秦儒家的节俭思想具有重要的伦理启示意义。     

先秦儒家的政治伦理

仁爱万物之心、王道仁政之行、内圣外王之品,是先秦儒家政治伦理理念的核心内涵。吸取其合理养分,对于我国政治伦理的建设具有一定的借鉴作用。     

生态社会主义或野蛮——马克思主义生态思想的政治与伦理愿景

马克思主义的生态思想通过新陈代谢断裂理论发现了资本主义条件下工业生产必然采取的剥夺自然和人的不道德形式,协同进化则表明在处理人与自然的关系中任何片面强调"斗争"与"合作"的环境伦理话语都缺乏辩证的方法论基础和恰当的政治-伦理考量。马克思生态伦理思想的建构及其实践从属于更广大的以生态社会主义取代资本主义野蛮性的政治批判运动中。     

可持续发展环境伦理观述评

一、历史上不同的生态伦理观产生了差异极大的社会后果1.我国古代生态伦理道德及其影响中华民族 5 0 0 0多年的文明史上 ,提出了许多生态伦理思想 ,如 ,儒家“爱物”的生态伦理观念 ,试图从道德层面树立人的环保意识 ,以达到天人和谐的境界 ,这种“天人和一”的生态伦理思想 ,把天地看作是万物之母 ,万物生生不息是自然生态自身的功能 ,当然人类也是自然生态的产物 ,并且依据“中庸”原则 ,主张“取物不尽物” ,“取物以顺时” ;在人与土地的关系问题上 ,提出“土地为本”、“地德为首” ,正因为人民的衣食来源于土地 ,国家的财政来源于土地…     

TEACHING ETHICS, TEACHING ETHICALLY

A fair amount of attention has been given recently to teaching ethics and what manners of conduct are proper, especially in the public sector. This article examines not only the substance of teaching ethics, but also the process. The author contends that professors of ethics are in a difficult field because its scope is so broad. While different professions have different ethical codes and standards, it remains true that all fields have ethical considerations. The challenge for the ethics professor is to instill in students a basic understanding of proper conduct, realizing that some actions and decisions are better than others, while not attempting to appear morally omniscient.     

Climate risks,climate economics,and the foundations of rights-based risk ethics

In this article, I argue that climate ethics must basically be risk ethics. But risk ethics is still an underdeveloped field of normative ethics. For example, rights-based ethical theories, the attractive features of which are outlined in this article, tend to prohibit all risk impositions. Such inability of rights-based theories to deal convincingly with risks could be a reason why the standard approach of climate economics, which as I try to show is based on questionable normative presuppositions, is still as influential as it is. I propose a solution to the problems rights-based moral theories have with risks and outline the basic criteria of permissible and impermissible risk impositions. Finally, I indicate that this will enable us to tackle climate risks in a promising way. The main aim of the article, however, is not to contribute to concrete questions of climate ethics but to the improvement of its normative foundations.     

Public service ethics,values and spirituality in developing and transitional countries: Challenges and opportunities

Concerns over the unethical conduct of leaders and public officials have led to the renaissance of interest in public service ethics and values. Although national and organizational systems and structures have been instituted to either eradicate or ameliorate unethical behaviours in the public service of countries, the practice still persists with devastating consequences. As one way forward, spirituality has been touted as having the potential of stimulating the moral thoughts of individuals who are dealing with ethical issues, thereby reducing unethical behaviour and generating positive organizational behaviour. Drawing from the perspectives of developing and transitional countries, this special issue empirically examines the extent to which ethics, values and spirituality can reduce unethical behaviours.     

A Public Ethics of Care for Policy Implementation

Liberal and republican political theorists have not paid much attention to a theory of public administration or policy implementation. To the extent that they have, they have tended to endorse an ideal-typical Weberian model of bureaucracy and impersonal ethics of rules to limit street-level discretion. This article argues that the Weberian bureaucratic ethics is inconsistent with core liberal and republican values and, in fact, dominating at the street level. In order for laws and policies to be implemented in a manner consistent with liberal and republican principles, an alternative public ethics is proposed—a public ethics of care. Building on earlier research, this article argues that a public ethics of care represents an important supplement to liberal and republican ideals, as well as a better alternative to Weberian bureaucratic ethics, for implementing laws and policies at the street level in limited and responsive, nondominating ways.     

Enforcement or Ethical Capacity: Considering the Role of State Ethics Commissions at the Millennium

Looking back on the twentieth century, the American public has witnessed numerous incidents of unethical behavior by a variety of federal, state, and local government officials. Ongoing cases of political and bureaucratic corruption raise questions about what governments are doing to prevent these "ethical lapses." Most state governments have comprehensive ethics laws and ethics commissions to enforce these laws. Very few studies have examined the role of ethics commissions in state government. This article stems from research conducted during 1997–98 involving more than 60 anonymous interviews with ethics officials and stakeholders in Connecticut, Florida, and New York. This analysis reveals that ethics commissions are instruments and symbols, policemen and consultants, politicians and neutral technicians, and interpreters of and prisoners to the ethics laws. The article concludes with 10 recommendations to improve ethics enforcement and the ethics-building capacity of state governments as society enters the next millennium.     

Why policy analysis and ethics are incompatible

Commentators in the field of policy analysis have argued persuasively for the inclusion of ethical evaluations in the analytic process, yet most practitioners in the policy field avoid analyzing moral issues. Standard explanations for this neglect of ethics tend to be inadequate; assertions that normative analysis is unnecessary, impractical, impossible, or undesirable are demonstrably weak. Political factors, on the other hand, provide a clearer understanding of the neglect of ethics. Ethical inquiry is shunned because it frequently threatens the professional and political interests of both analysts and policymakers. The administrator, the legislator, the bureaucracy, and the profession of policy analysis itself all resist the potential challenges of moral evaluation.     

论政府机关思想政治工作的基准点

对政府官员的思想政治工作搞了几十年何以成效甚微,一个重要的原因是对政府官员本质身份的定位不准确所致.政府官员同其他千千万万不同职业和自然人一样,也属于追逐自身利益的经济人的范畴,只有把握这一基准点,才能在制度建设、道德规范和思想教育等方面取得预期成效.     

儒家仁学与普遍伦理

儒学是世界上少有的几个历史悠久、积蕴丰厚、影响巨大的思想化体系之一，它可以与基督教化、伊斯兰教化、印度教与佛教化相并立。儒家仁学，也可称为仁爱通和之学，是儒学的精华，最具有普世性，它可以为人类普遍伦理提供重要的思想基础。仁爱之心是一铆道德行为的基石，培养爱心，扩充爱心，是建设道德明的基础性工程，建设普遍伦理最紧迫、最因难的任务是将爱心扩充到全人类。儒家强调“四海之内皆兄弟”，视天下犹一家，人类只有具备了此种情感和意识，普遍伦理建设才能顺利进行。同样，通和之学用之于道德，便要求打破以部为空的狭隘性，淡化族群仇恨心理，实现真正的博爱。总之，儒家仁学，包括它的仁爱通和之学，会为普遍伦理的建设提供有价值的理念。     

Elite executives in issues management: the role of ethical paradigms in decision making

The perspectives of elite (or top‐level) issues managers on ethics are explored in this paper. From these elites we can learn how issues were managed at their global organisations and how questions of ethics were addressed in issues management. The organisations in this study were chosen because of their superlative rankings in measures of ethics and reputation. Research questions explored ethical decision making and the predominant paradigm of ethics in each organisation through six elite interviews and observation. Although both organisations attempted to address ethics, the elite issues managers at one organisation did so more thoroughly and effectively than did the managers at the other organisation. This efficacy was due to the depth of ethical study and training engaged in by the elites, the intense ethical analysis of issues, and the choice of a deontological approach to ethics. This paper argues that ethics should be concerted, codified, consistent, trained and rigorously analysed. A deontological paradigm of ethical decision making fits all of these criteria, and this research shows that a deontological ethical paradigm can contribute to effective issues management. Copyright © 2002 Henry Stewart Publications.     

Reform or Resistance? Local Government Responses to State-Mandated Ethics Reform in Kentucky

Although several studies have examined state and federal regulationof political corruption andethics reform, few studies have extendedtheir focus to local governments. In this study, we examinethe local government response to stale-mandated ethics reformin Kentucky during the 1990s. Based on a quantitative analysisof local government ethics codes in 288 cities, we concludethat local compliance with state-mandated ethics reform hasbeen largely driven by local political factors. Cities withrelatively developed democratic institutions, characterizedby high levels of electoral competition and a strong media presence,were significantly more likely to construct strict ethics ordinances,as were cities reflecting moralistic political cultural values.