从哲理诠释、精神信仰到成德成人——20世纪以来“致良知”教研究的基本定位与反思

“致良知”教作为王阳明思想的重要内容,既是其讲学的立言宗旨,又是王门诸子学习、实践活动中的思想纲领。20世纪以来,关于“致良知”教的研究主要形成了哲理诠释与精神信仰两种不同诠释路径。反观20世纪以来阳明“致良知”教的两种研究取径,都不可回避一个更为本质的问题——成德成人。成德成人的德性教养既是儒学一以贯之的内在精神,更是阳明“致良知”教的本旨意涵,其意义就在转化个体生命情感、精神意志的过程中显现出人人本有且知是知非的良知。在成德成人的基础上,哲理诠释的路径蕴涵着精神信仰的价值追求,而精神信仰的路径又表现出哲理诠释的普遍性面相。这既关涉如何体贴阳明哲学的真精神,也向当代儒学研究提出了应当如何诠释儒学传统价值的重要问题。     

财富创造者的伦理尊严

财富创造者的伦理尊严是人类伦理尊严的一种重要表现形式,它是指一个人以合乎财富伦理的方式创造了真正有利于人类生存和发展的物质财富或精神财富而因此得到道德上的肯定、称赞和尊重。人类社会往往借助于两个途径来维护财富创造者的伦理尊严,即个人的良好道德修养和社会制度的合理设计和安排。     

《一报还一报》的伦理混乱与秩序重构中的悲喜命运转向

莎士比亚《一报还一报》一剧以克劳狄奥与朱丽叶的婚前私通为主要伦理线,展示了维也纳法治下个人私通和公共淫乱两类人的跌宕命运,着重探讨了维也纳城的伦理混乱,以及在主政者的伦理秩序重构中个人私通者由悲而喜和公共淫乱者由喜而悲的命运转向,旨在指出在西方前现代社会中,对基督教伦理规范的认同与否决定着个人的命运转向。     

李杭育寻根小说的文化认同

李杭育是新时期寻根小说的代表作家之一,其"葛川江系列小说"对民族文化中的下述正面因子进行了呈现并给予了赞许、认同的价值立场:搏击凶险、抗争自然、捍卫生命并由此喷薄强力、意志力的生存品格,执拗、倔强、坚韧的生命特质,血气、野性、自由自在、率真的生命形式,重情义、守孝道、讲仁爱、善良的伦理操守。     

历史人物伦理思想的指认依据--以梁漱溟为例

堪称伦理思想者，当有指认依据在。以梁漱溟为例，提出伦理思想的三个指认依据：一是基本稳定的形上基础；二是相对系统的伦理主张；三是较为广泛的实际影响。只有坚持论从史出，我们才有可能靠近历史人物伦理思想的历史真实和价值真实。     

网红直播带货的伦理审视

随着网络直播的兴起和网红经济的发展,"网红直播带货"成为一种新的重要营销方式,它不仅能满足人们个性化的物质需求,而且能满足个体的社交化情感诉求,但其中所潜藏的诚信缺失和个体消费成瘾等伦理失范问题较为突出。加强个人义利观教育、完善社会诚信监督机制,丰盈个体精神生活、净化社会消费风气,则是解决这些伦理问题的可行性路径。     

Completing the Circuit: Routine,Reflection, and Ethical Consumption

Efforts to explain why some people incorporate ethical concerns into everyday shopping for food and household goods, while many do not, have so far left significant variation in “ethical consumption” unexplained. Seeking to move beyond explanations that rely mainly on differences in consumers' social class, gender, and political engagement, I draw on concepts associated with “practice theory” to argue that ethical consumption is closely tied to people's willingness and ability to spend time, while shopping, on distinct activities associated with breaking old routines and establishing new ones. The central insight of practice theory is that most consumption is the product of unconscious routine. And it is precisely because consciously departing from routine is, according to my study, a fundamentally time‐consuming process, that lack of time emerges as a crucial obstacle to translating abstract ethical concerns into concrete action as a consumer.     

数字化生存的道德风险与信息崇拜的伦理考辨

当代人尤其是青年人面临诸多现实世界中自我难以解决的矛盾和困惑时,期许能在电子＂伊甸园＂中找回自我价值和精神皈依。然而,虚拟空间并非想象中的天堂,类似＂面具＂的交流形式遮蔽着许多本真的存在,消解了现实世界的核心价值;游离在虚拟和现实之间的自我与社会脱离;对网络的过渡依赖性导致人格的异化;方向感的迷茫和自我定位的偏差,使得价值追求从崇高滑向流俗甚至恶俗。数字化生存方式正颠覆着传统生活方式和现实生活世界的诸多价值标准,而信息崇拜的推波助澜,更使人们产生了一种莫名的幸福被剥夺的感觉。     

Ethical living: relinking ethics and consumption through care in Chile and Brazil

Mainstream conceptualizations of ‘ethical consumption’ equate the notion with conscious, individual, market‐mediated choices motivated by ethical or political aims that transcend ordinary concerns. Drawing on recent sociology and anthropology of consumption literature on the links between ordinary ethics and ethical consumption, this article discusses some of the limitations of this conceptualization. Using data from 32 focus groups conducted in Chile and Brazil, we propose a conceptualization of ethical consumption that does not centre on individual, market‐mediated choices but understands it at the level of practical outcomes, which we refer to as different forms of ‘ethical living’. To do that, we argue, we need to depart from the deontological understanding of ethics that underpins mainstream approaches to ethical consumption and adopt a more consequentialist view focusing on ethical outcomes. We develop these points through describing one particular ordinary moral regime that seemed to be predominant in participants’ accounts of ethics and consumption in both Chile and Brazil: one that links consumption and ethics through care. We show that the moral regime of care leads to ‘ethical outcomes’, such as energy saving or limiting overconsumption, yet contrary to the mainstream view of ethical consumption emphasizing politicized choice expressed through markets, these result from following ordinary ethics, often through routines of practices.     

自我意识是一个伦理原则——马克思博士论文伦理思想探析

在博士论文中,马克思确立了自我意识哲学的主体地位。表面看是在阐释伊壁鸠鲁哲学,实际上＂已经显示出了马克思的创造的智慧＂。在他的理论视域内,自我意识是一个伦理原则,有着丰富的伦理内涵,展现了其在走向社会批判以前＂伦理批判＂的思想特质。