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Emmanuel Levinas is the philosopherof suffering as such: a suffering withoutregard for its causes and justifications thatis manifested to the I in its encounter,``beyond being', with the face of the Other. ``Ethics as first philosophy', however,subsequently passes over to justice in Levinas'thought, and this means that it passes througha violence that is very much in being. The movement from ethics to justice revealswhat this essay calls ``the problem of thepassage'. Using the thought of Levinas as itspoint of departure, the essay attempts touncover this problem in all of its profundity. A characteristic of all thinking in the Westernphilosophical tradition, the passage fromA to B is best understood as a mode ofthinking that clings to the passage assuch – in the form of ``A B' – as itsown special way of persisting in being. At thesame time, however, this means that ethicscannot support or comfort justice withoutdevouring itself, which is to say the self that both ethics and justice seem torequire. 相似文献
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Steen Thomsen 《European Journal of Law and Economics》2001,11(2):153-164
The paper analyses ethical business codes as governance mechanisms, i.e. institutions which facilitate coordination of economic behaviour. Ethical business codes are compared to other social institutions (market solutions, government intervention, the prevailing social ethic), and their efficiency is evaluated in terms of transaction costs. A normative rationale for ethical codes is found when other institutions fail to achieve socially optimal outcomes, in particular when the firm has access to unique information. Some economic incentives are identified which induce firms to commit to socially optimal ethical codes but it is argued that economic forces will not in general be sufficient for optimality. 相似文献
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本文分析了我国高校教学管理人员职业道德修养和法律意识方面存在的问题,指出应具备的职业道德修养和法律意识,并针对存在的问题,从严把用人关,细化岗位职责;创建学习型管理组织,不断更新知识结构;重视法律知识学习,强化法律意识三个方面提出对策。 相似文献
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This paper is concerned with faces. It is concerned with the face of a sexually abused seven years old child -- with my face -- and with the marginalisation and violation of children’s own subjective experiences of abuse by the law. Drawing upon my own subjective experience of sexual abuse as a young child, silenced for twenty-five years, I interpret my own sexual abuse as a profound experience of ‘homelessness’. To be homeless is to lack a primal place in the world, to be in a permanent state of disorientation, to be displaced. To be homeless is not necessarily to be emotionally insecure, but to be voiceless. Accordingly, the subject of sexual abuse is an emotionally dislocated subject and I interpret my own abuse in terms of an enduring experience of the violation of place. In other words, I would argue that the physical act of sexual abuse is less important than the site or place of abuse. The significance of sexual abuse is that it reveals the homelessness of our own sojourn and the poverty of our own subjectivity. Given this interpretation, I find the 1989 UN Convention on the Rights of the Child problematic and I attempt to think child sexual abuse in ethical terms. Following Emmanuel Levinas, I present sexual abuse in terms of the ethical significance of the face-to-face relationship and I argue that rights-based advocacy must listen to what children say. It must think through what listening to that voice entails in ethical terms. This revised version was published online in July 2006 with corrections to the Cover Date. 相似文献
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论现代法学教育中的法律伦理教育 总被引:21,自引:0,他引:21
现代法律教育必同时是开发受教育者的道德情怀,砥砺受教育者的伦理能力的过程。法律伦理包括法律制度赖以形成的内在的伦理结构和法律制度得以良好运行的外在的法律职业行为伦理两部分。法律伦理教育的目的是培养受教育者的伦理问题意识和提升受教育者的伦理推理能力与伦理选择能力。这一目的的实现有赖于法学教育理念的变革和教育方式的更新。 相似文献
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目前,我国面临的医德危机是非常严重的。如何解决这一危机就成了一个不容回避的重大课题,不少学者提出要用传统医德来规范医务人员,并以此作为解决该危机的良方。然而,这种以人格伦理为特质的传统医德尽管有其一定的合理性,但其在实践中的有效性却受到了人们的质疑。本文试图从传统医德自身的局限性、医务人员利益意识的觉醒以及因社会失范而导致的越轨三个方面来分析我国医德危机产生的根源,并为此提出了三条对策。 相似文献
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At a time of unprecedented migration and social displacement, following a century ravaged by war and hegemonic shift, the
question of hospitality presents itself with unparalleled urgency. Taking his cue from Immanuel Kant’s cosmopolitics, Jacques
Derrida addressed this question by deliberating on the nature of the political obligation to the other person. Invoking the
work of Emmanuel Levinas, this demand is first of all ethical, and unconditional. But Derrida was also acutely aware of the
residual violence of the hospitable gesture, which always takes place in a scene of power. The resultant aporias at the heart
of hospitality provoked debate between the two authors at the 2007 Critical Legal Conference, and this paper seeks to elucidate
and elaborate on this encounter. At stake are the matters of the potential political forms of hospitality, whether it should
always been striven for and, ultimately, how one can conceptually reconcile its ethics with its violence.
相似文献
Matthew Stone (Corresponding author)Email: |
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制度伦理教育是指致力于使人认可、内化并践行契约伦理的教育.在我国,随着市场经济的发展,罗尔斯正义理论在教育界的影响日益深远等,它已经悄然兴起.合法性判断是对事物是否符合社会、时代发展的一个最基本的判断,所以对制度伦理教育进行合法性判断是非常必要的.道德教育合法性判断的依据包括道德伦理合法性判断的依据和道德教育方式方法合法性判断的依据.前者具体可分为民意、文化传统和超越三重依据;后者具体可分为尊重常识道德、教育者"言行一致"、旨在于使人向善、有效性四重依据.以这些依据作为评判的标准,不难发现制度伦理教育尽管有很多地方值得我们去借鉴,但它并不具有很强的合法性基础,它的兴起不能实现其已有的承诺. 相似文献
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Panu Minkkinen 《Law and Critique》2008,19(1):65-85
The essay discusses law’s inability to address the phenomenon of human suffering and, at the same time, investigates a possible
theoretical kinship between Walter Benjamin’s notion of ‘the expressionless’ and Emmanuel Levinas’s understanding of suffering
as the foundation of an interhuman ethics. The kinship between Levinas and Benjamin is examined with reference to suffering
in the visual arts and, more specifically, in Matthias Grünewald’s Isenheim Altarpiece and Francis Bacon’s crucifixion triptychs.
The essay argues that in the crucifixion scenes of both Grünewald’s medieval altarpiece and Bacon’s triptychs, suffering is
what constitutes ‘the expressionless’. After every detail of the image, every element of attribute, motif, composition and
colour have been accurately depicted, a residue still remains, an ethical truth that cannot be appropriated into a meaningful
unity but that nevertheless calls for a response. While law must always give suffering a utilitarian value in its attempts
to assign responsibility for the injury occurred, the essay argues that the fragmentariness in all true art that Benjamin
calls ‘the expressionless’ is akin to Levinas’s understanding of the constitutional uselessness of suffering, its essence
as ‘for nothing’.
相似文献
Panu MinkkinenEmail: |
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作为一项重要的伦理原则,公正贯穿于人类生活的各个领域,而最需要公正的领域则是公共行政领域。现代政府作为全社会利益的代表者,应该以行政公正为核心理念,促进社会公正的实现,这既是公共行政无法推卸的责任,也是全社会的共同要求。本文阐释了行政公正的基本内涵,分析了行政公正的伦理导向,并从他律和自律两个角度探讨了实现行政公正的基本对策。 相似文献
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左秋明 《西南政法大学学报》2006,8(3):124-127
经济的发展需要一种文化伦理的支撑,资本主义的兴起和繁荣是多种因素综合作用的结果,马克斯.韦伯从一种文化伦理的视角论证了新教伦理与资本主义之间的生成关系,虽有失偏颇,但对我们有着重要而深刻的启迪意义,为我们提供了富于启迪意义的思路,并开辟了多种研究途径。 相似文献
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熟人社会是我国著名学者费孝通先生提出来的,他认为,中国传统社会是一个熟人社会。其特点是人与人之间有着一种私人关系,人与人通过这种关系联系起来,构成一张张关系网。客观地说,中国社会至今也没有走出熟人社会。熟人社会的存在给社会风气和政治文化带来了一定的消极影响,对我国的行政伦理建设提出了严正的挑战。因此,积极地应对这一挑战,对于推进我国的行政伦理建设无疑具有十分重要的意义。本文从分析我国熟人社会的现状入手,剖析了其对行政伦理的冲击,在此基础上尝试探讨了熟人社会中加强行政伦理建设的路径。 相似文献
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信仰的终极性决定了道德信仰的对象应当具有可普遍化的规范或价值.普遍伦理的诉求是重建道德信仰的前提,它既是经济和文化全球化时代发展的客观要求,又是对市场经济难以避免的道德相对主义的积极回应.求异避同的传统单向思维是质疑普遍伦理的方法论症结. 相似文献
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试论监狱行刑的伦理精神 总被引:1,自引:1,他引:0
监狱行刑的伦理精神在本质上所体现的是人们对监狱行刑之"应然状态"的理性认识和价值追求,它本身就是监狱行刑最高的伦理价值标准,集中体现了伦理道德对监狱行刑的根本要求。监狱行刑的伦理精神主要包括人文精神、科学精神、民主精神、自由精神与和谐精神。 相似文献
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法伦理学研究的时代价值 总被引:1,自引:0,他引:1
法律要具有活力或者被信仰,则必须函摄社会和历史的“魂”。五千年的文化传统无疑是我们构建有中国特色的法律体系、建设社会主义法治国家所应有的“魂”之一,而法律的“魂”则不可能被植入,只可能自然生成。因此,在社会与历史的传统、转型、现代的转换之中,如何将文化的基因纳入其中,便是法伦理学的担当与追求。 相似文献
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Ethical judgments are often egocentrically biased, such that moral reasoners tend to conclude that self-interested outcomes are not only desirable but morally justifiable. Although such egocentric ethics can arise from deliberate self-interested reasoning, we suggest that they may also arise through unconscious and automatic psychological mechanisms. People automatically interpret their perceptions egocentrically, automatically evaluate stimuli on a semantic differential as positive or negative, and base their moral judgments on affective reactions to stimuli. These three automatic and unconscious features of human judgment can help to explain not only why ethical judgments are egocentrically biased, but also why such subjective perceptions can appear objective and unbiased to moral reasoners themselves. 相似文献