社会福利中的政治道德问题与集体主义价值观

社会福利是一项需要道德支持的社会事业,是一种充分就业、安全、健康、快乐、社会生活有序的"好的生活"状态。要真正实现理想中的社会福利化,需要由国家和政府出面,以一种高度的政治道德观和复合集体主义价值观为大众谋福利。     

经济利他主义：市场经济的伦理向度之一

现代经济学把利己主义作为市场经济伦理的唯一向度。但在现实中,特别是在组织化行为中,诸如企业内部的协作等关系中包含着经济利他主义的伦理要求。由于利己主义在意识形态和学术规范两个方面被绝对化、夸大化,导致了经济利他主义作为客观存在的伦理向度之一被人为地遮蔽。随着生产方式的日益社会化以及利己主义的危害性日渐突出,人们已经意识到它的作用和意义。诺贝尔经济奖获得者阿玛蒂亚·森呼吁伦理学回归经济学,标志着经济利他主义的复兴。为了免于人们对现代市场经济单向度的理解或误读,本文以马克思的历史和逻辑相统一的方法,对此作扼要的分析。     

Beyond Instrumentalism: A Relational Approach to Negotiation

Instrumentalism, the philosophy that rational people will behave in ways that promote self‐interest, is often the default assumption that scholars and practitioners rely upon when interpreting and predicting human behavior in negotiations. Instrumentalism, however, need not be the only lens through which negotiators and negotiations are viewed. In this article, we discuss some of the problems associated with too heavy a reliance on instrumentalism and propose an alternative relational approach, one in which negotiators see themselves as agents embedded in a system of relationships, who are motivated to understand and advance the welfare of others. We discuss some of the characteristics that differentiate negotiators who adopt a relational versus instrumental approach and invite scholars and practitioners to consider the implications of viewing negotiations through a more relational lens.     

Incentives and beneficence

Whether an action is beneficent may depend on its effect on incentives for future behavior of the beneficiary. This strategic consideration makes our moral account of beneficence far more complex than most discussions suggest. Its effect on utilitarian and Kantian moral theories is discussed. In general, strategic incentive considerations recommend institutional rather than individual resolution of many problems, so that moral theory must in part be political and institutional.     

SOCIAL CONCERN AND CRIME: MOVING BEYOND THE ASSUMPTION OF SIMPLE SELF‐INTEREST

Most leading crime theories and crime‐control policies are based on the assumption that people are self‐interested. But recent work in a variety of fields has challenged this assumption, suggesting that people are both self‐interested and socially concerned. Social concern involves biologically based inclinations that sometimes lead people to give more consideration to others than to their own interests. These inclinations include caring about others, forming close ties to and cooperating with others, following certain moral intuitions, and conforming. This article describes the nature of and evidence for social concern, as well as the ways in which social factors shape social concern. The article then presents a theory of social concern and crime. Social concern has direct, indirect, mediating, and conditioning effects on crime. Although social concern generally reduces the likelihood of crime, it has little effect on or increases crime under certain conditions.     

Beyond the merchant and the clergyman: assessing moral claims about development cooperation

This article proposes to move beyond the categories of altruism and self-interest in the analyses of the motives for development cooperation. This opposition ignores the inherently moral nature of development policy. The article illustrates the shortcomings of such a perspective by tracing the metaphor of the merchant and the clergyman as archetypical figures shaping Dutch development policy. Through these images the suggestion of an opposition between moral and amoral motives in the history of development has gained a strong foothold within the interplay of scholars, policy makers and public opinion. We go on to assess claims about economy, security, solidarity, prestige and guilt, and ecology, which have been brought forward to legitimise Dutch foreign aid. This analysis calls for research on the dynamics of the transnational exchanges of ideas, interests and expectations, especially during episodes when the moral validity of policy has been explicitly contested.     

Impact of the Arts on Individual Contributions to US Civil Society

Abstract

Many studies have emerged in recent years examining the impact of the arts on educational outcomes, physical and mental health outcomes, local economies, and community well-being. Yet considerably less attention has been given to the impact that participation in the arts has on social behaviour that promotes a civil society. This study seeks to remedy this gap in the literature by examining the effect that both audience-based arts participation and direct participation in the arts have on three measures of civil society. We rely on data from the General Social Survey, which offers information on the arts participation behaviour of a random sample of adults living in the USA (n?=?1.341). Multivariate analysis is used to estimate the effects of audience-based arts participation as well as personal participation in the arts (creating art) on three dimensions of civil society: Civic engagement, social tolerance, and other-regarding behaviour. We find strong evidence that the arts enhance civil society. Both audience-based participation in the arts and personal participation in creating art are linked to higher levels of civic engagement, higher levels of social tolerance on some dimensions of the measure, and higher levels of other-regarding behaviour. Our findings have important implications, in that they demonstrate a strong association between the arts and individual-level social outcomes that contribute to the health of civil society.     

Richard Layard's Happiness: Worn Philosophy, Weak Psychology, Wrong Method and Just Plain Bad Economics!

Richard Layard believes that he has discovered the roots of happiness. He posits that: those in the West have been duped into playing the zero-sum game of trying to outdo everyone else; that unhappiness is associated with all forms of rivalry; that happiness is located in the socialist ethos; and that pubic policy should be set to inhibit activities that bring extra income without extra happiness. When the salient features of the analysis are examined, they are found to be seriously flawed. Although Layard might be applauded for seeking to broaden the remit of economics, a narrow utilitarian preoccupation with activities that make life better or worse against a linear scale delivers an analysis of an amoral and self-contained agency that reveals virtually nothing of the socio-psychology of the human condition.     

Equity, international trade and climate policy

The literature of welfare-maximising greenhouse gas emission reduction strategies pays remarkably little attention to equity. This paper introduces various ways to consider efficiency and equity simultaneously. Lower (higher) discount rates lead to higher (lower) emission reduction. Higher (lower) inequity aversion leads to higher (lower) emission abatement, unless one also considers the negative effects of OECD emission reduction on the exports of developing countries; in that case, the effect of inequity aversion is ambiguous. In the absence of international co-operation, higher (lower) risk aversion leads to lower (higher) emission abatement. With international co-operation, the effect of risk aversion is ambiguous because the higher risk aversion gives more weight to poorer regions and poorer generations. We analyse four ways to introduce compassion in a non-cooperative setting. If observed development aid is a guide, international altruism is small and has little impact on optimal emission control. If countries act as if they 'feel' but not 'physically experience' the climate impact of the most vulnerable country, optimal emission reduction increases, but not substantially so. However, if countries actually have to pay for the damage done, they would prefer to reduce their emissions to much lower levels. Finally, if countries pay as much for emission reduction as other countries suffer from climate change, (that is, if climate policy restores the income distribution to what it would have been without climate change), emissions are rapidly cut to very low levels.     

Do prosocial motives have any business in business

Challenging the assumption that the only motive in business is egoism (self-interest), four distinct potential prosocial motives are identified: egoism, collectivism, altruism, and principlism. It is suggested that each of these motives may, under certain nonextraordinary conditions, operate in business settings. None is a sure-fire source of ethical business practices, however. Each may at times lead to action that makes more people better off and fewer people worse off; each may also lead to action that does the opposite.I have never known much good done by those who affected to trade for the public good. It is an affectation, indeed, not very common among merchants, and very few words need be employed in dissuading them from it.—Adam Smith,The Wealthe of Nations (1776/1976), I., p. 478.