利己主义能够"合理"吗?--对合理利己主义道德原则的质疑

在市场经济条件下 ,我们究竟应该信奉怎样的道德原则 ,目前理论界尚存在诸多的争议。但与理论界的疑虑与争议形成鲜明对照的是 ,在当今中国人的行为实践中 ,却似乎有越来越多的人以这样或那样的方式选择了合理利己主义的处世之道。一些人甚至认为这是适应市场经济的最合乎理性的道德选择 ,还有一些人则声称这一原则是超越集体主义和利己主义之上的一种全新的“第三种道德”。正是在这样的现实背景下 ,本文拟就合理利己主义道德原则作一理论剖析。我们的分析将表明 ,合理利己主义恰恰是不合理的 ,因而它无法成为我们所应信奉的基本道德原则。…     

中华民族传统美德与社会主义新道德的有机结合

在社会主义市场经济条件下,如何“古为今用”,正确继承和发扬中华民族的传统道德,这是当前道德建设中一个重大问题。笔者认为,关键是要把研究、发掘中华民族的传统美德与提炼、发展现阶段社会主义的新道德有机地结合起来,根据社会主义市场经济的实践需要赋予传统美德以新的意义,并通过这种结合克服和反对市场经济条件下出现的各种不良道德行为。一、把以社会、以国家、以人民利益为重、为先的无私奉献精神与全心全意为人民服务的社会主义道德核心以及焦裕禄精神、孔繁森精神结合起来,反对违背人民利益和自私自利的利己主义。范仲淹的“先天…     

国际气候谈判的困境与展望

气候变化是一个典型的全球性问题,需要所有国家和团体共同应对,国际气候谈判应运而生。谈判充满矛盾、挑战和博弈,尽管形成了减排温室气体的共识,但仍有＂搭便车＂现象,谈判一度陷入＂囚徒困境＂,存在着局部利益与全局利益的冲突。国际气候谈判受到气候、政治、经济和技术等多方面因素的影响。在未来国际气候谈判中,应当寻求国际合作,民主协商谈判,尊重国家主权,借鉴天下理论,走可持续发展的道路。     

政治类美剧利己主义价值观的渗透、影响与对策

美剧是美国文化的重要载体之一。以《纸牌屋》为代表的政治类美剧普遍存在强调实现目的的手段有效性,而不关注手段的道德内涵;美化行为体精于算计、损人利己的行为以及主张将他人作为实现自身利益的工具等利己主义价值观。政治类美剧中利己主义价值观的大量传播,将在个人、社会和国家三个层面产生消极影响。对此,我国必须有所作为,通过在个体层面提升道德素养水平,在社会层面加强培育和弘扬社会主义核心价值观,在政府层面加强管理等多管齐下的方法,有效维护国家的文化安全。     

国际气候合作何以可能——民族国家理论的局限与天下理论的建构

气候变化正成为威胁人类生存的紧迫问题,但人类寻求国际气候合作的进程却如履薄冰。当下国际气候合作之所以出现困境,源自于民族国家关注视域局限于特定的民族或国家利益,与气候变化问题的全球性相冲突;民族国家倾向于采取冲突或战争而不是合作的方式来处理国际关系,不能充分保足国际气候合作的成功性。中国传统的“天下”观念以人类利益作为价值关怀,秉持“和为贵”的理念,因而成为可资借鉴的理论资源。天下理论通过对传统“天下”观念进行“创造型转化”,超越现有的民族国家理论,构建出规约国际气候合作的天下理论框架：以民族国家的政治格局为前提、以人类普遍利益作为思考尺度以及寻求“和为贵”的政治思维方式。     

气候变化与国家利益博弈的哲学思考

当前,气候变化渐趋引起国际社会的重点关注,并成为国家利益博弈的政治、经济焦点之一。各国以追求利益最大化为目标,利益共享成为各国达成合作协议的基础和底线,也是国际立法操作性的砝码。若综合而前瞻性地看,气候问题的继续升级将打破国家间政治冲突之壁垒,世界各NA~-Jk-会更大程度地力促合作,趋向于“大同”治理。     

摩根索国际政治权力与利益理论

权力、利益和道德思想,共同构成了经典现实主义代表人物汉斯·摩根索的国家间政治理论庞大体系。在现实客观存在的世界中,国家间政治的实质在于国家对权力的追求,权力以利益为基础和目标,国家利益是权力斗争的中心和本质。为实现国际社会的最终和平,必须对国家无限追求权力与利益加以限制,争取实现对由国家所组成的国际社会的超越。     

领海制度形成与发展的国际关系分析

领海概念的确立在于国际关系发展的需要尤其是主权国家安全与经济利益的需要,早期围绕领海宽度的主要学说和观点主要体现为航程说、视野说、射程说、3海里原则.传统的3海里规则在本质上是西方海洋强国主宰国际海洋秩序的产物;三次联合国海洋法会议围绕领海宽度问题的国际关系斗争,主张宽领海界限的国家以沿海利益为基础的结盟,与主张窄领海界限的国家以主张海洋利益为基础的结盟相对抗,构成了围绕领海宽度斗争的焦点;冷战背景下的美苏对抗以及以美苏为中心的两大阵营的对抗也对围绕领海宽度的海洋政治结盟产生了重要影响.     

霸权之后的霸权——国际机制与国家的生存方式

本文主要讨论了国际机制与霸权之间的互动关系,国际机制的类型与国家间利益分配模式的关系。国家在国际机制创设中的不同地位和对国际机制的不同参与程度影响国家间的利益分配。主权国家要学会在国际机制中的生存方式,机制下与机制间的博弈是非霸权国家最为理性的生存之路。     

ANT理论视角下的绿色气候基金组建进程及其对中国的启示

行动者网络理论主要分析人类行动者与非人类行动者之间相互博弈而动态构建的异质网络过程。在绿色气候基金组建过程中,各方通过博弈,或用本国语言来表达别国利益,或成功转译别国利益,或本国利益被他国转译,体现了行动者网络中各行动者为达成整体目标利益而进行的复杂协调,从而维护整个联盟的凝聚力和向心力,这恰恰是转译模型所要解决的核心问题。以转译模型为基础,各方达成共识,完成利益转译,实现联盟内部行动者之间的协商与妥协,同时积极寻求客观公正且富有社会和政治激情的联盟代言人或代言团体,正是绿色气候基金各成员国亟待解决的问题。中国要在未来的国际气候谈判中占据优势地位,就必须技巧性地转译别国利益,尽可能多地吸纳同盟者,并设法成为全球气候变化的网络代言人。     

道德、政治化与抽象的世界主义 基于对涂尔干《社会分工论》及相关著作的解读

涂尔干是民族主义者还是世界主义者？对此问题的回答必须回到涂尔干有关道德论述的脉络当中去。涂尔干对于“道德始于群体成员资格”的论断,决定了在他的分析当中,不同的群体具有等级差异性,在道德形成的过程中,民族国家无疑被赋予了优先地位。如果我们必须回到民族国家来阐述道德的形成,这同时也意味着必须在民族国家内部实现世界主义,这是一种鲜明的自由民族主义的立场。     

‘It’s who we are’: eco-nationalism and place in contesting deep-sea oil in Aotearoa New Zealand

ABSTRACT

Given near consensus among the scientific community about the anthropogenic nature of climate change, there is pressing concern about how to mobilise enough people to care and demand wider socio-political change. In this article we explore this urgent issue, drawing on recent conflicts over deep-sea oil exploration and drilling in Aotearoa New Zealand. We explore how some activist groups are attempting to mobilise care and concern around deep-sea oil drilling and climate change through the use of narratives that entwine aspects of national identity with the non-human world. We suggest that these activist groups are not concerned about a retreat of the state, but rather, are in direct conflict with the state, and state interventionism, over fossil fuel development trajectories in Aotearoa New Zealand. In drawing upon eco-nationalism, and particularly a way of life related to place, activists have called into question the common sense of business as usual and thereby sought to expand space for ‘ordinary’ Aotearoa New Zealanders to care about climate change.     

Sovereign bond holdings and monetary policy operations in the euro area

This paper investigates the relationship between sovereign bond holdings of banks and refinancing operations by the ECB for countries in the euro area. We use data collected by Bruegel as well as a new dataset compiled from the annual statements of national central banks to estimate panel regression models. Our findings support the hypothesis that the ECB’s refinancing operations have increased resident banks’ exposure to domestic sovereign bonds. This is in line with the moral suasion theory advanced in the literature. These results strengthen the case for regulatory changes aimed at reducing the sensitivity of banks to sovereign risk.     

Ideological Expectations for Value Consensus in Chinese Society

Surveys have shown that popular ideology has tended to move from pluralism to clustering around dualism at this sensitive and critical moment for the formation of value consensus in contemporary China. The formation of a “value consensus” or “common values” must answer three questions: “What is ‘common’ about this consensus?” How can ‘consensus’ be reached?” “How can ‘values’ be legitimated?” On the basis of survey information, this paper presents the basic argument that what is common lies in ethics; consensus in spirit; and value legitimacy in our national cultural home. Ordinary people have three major ideological expectations of value consensus in contemporary China: expectation of ethical enlightenment with the theme of turning “I” into “we”; expectation of a spiritual baptism with the value “unity of the individual and the universal” and expectation of the endeavor to “return home.” Specifically, their content is as follows: to protect ethical existence and undertake the re- enlightenment of ethical consciousness at the national, family and group levels; to sublate “atomistic exploration” of the theory and mode of rationalistic ethics and carry out the “spiritual’ construction of the three great ethical entities of society, state and family; and to “go back home” to national cultural traditions and ethics and build value legitimacy. These three major expectations can be condensed into three ideas: protecting ethics, reviving “spirit” and going back “home.”     

唐君毅文化哲学观综论

唐君毅主张以道德自我为中心,从形而上出发,从哲学的高度探索考察中国历史文化,以重建和发展中国传统之人文精神。他将道德自我与文化相联系,强调人类一切文化活动,均统属于一道德自我,且为其分殊表现。道德自我构成种种文化意识的灵魂,成为唐君毅文化哲学的理论基础和中心观念,贯穿于唐君毅的道德哲学、人文精神论、宗教观和人生论等整个文化活动之中,从而使得他的文化哲学体系涵摄了更为深广的内容。唐君毅的文化哲学观是一种超越的唯心主义哲学观,具有统摄中、西、印三系思想中唯心主义哲学,特别是西方近现代唯心主义哲学的性质,从而把中国儒家传统的心性之学发展到现代阶段。     

State Governance,Global Governance and the Construction of World Order

State governance and global governance are two intertwining aspects in the construction of world order. A peaceful, prosperous and equitable world order encompasses internal order of sovereign states and international order of the international systems. Effective state governance nurtures internal order of sovereign states, eschews internal disorder, and prevents the spillover of negative externality into the international systems. In this sense, state governance is the cornerstone for constructing world order. In the meantime, effective global governance constructs world order and assists sovereign states in constructing internal order. In the construction of world order, different actors in the international systems represented by sovereign states inter alia must cooperate with a view to dissolving conflicts of interests and policies among states, managing global public domain, responding to common challenges and sharing responsibilities in assisting internally disordered states to govern effectively. Since the reform and opening up, China has contributed its distinctive part to the construction of world order by means of responsible state governance and global partnership governance.     

Four Motives for Community Involvement

A conceptual analysis is offered that differentiates four types of motivation for community involvement: egoism, altruism, collectivism, and principlism. Differentiation is based on identification of a unique ultimate goal for each motive. For egoism, the ultimate goal is to increase one's own welfare; for altruism, it is to increase the welfare of another individual or individuals; for collectivism, to increase the welfare of a group; and for principlism, to uphold one or more moral principles. As sources of community involvement, each of these four forms of motivation has its strengths; each also has its weaknesses. More effective efforts to stimulate community involvement may come from strategies that orchestrate motives so that the strengths of one motive can overcome weaknesses of another. Among the various possibilities, strategies that combine appeals to either altruism or collectivism with appeals to principle may be especially promising.