习近平“不忘初心、牢记使命”重要论述的生成逻辑

习近平“不忘初心、牢记使命”重要论述的生成具有多重逻辑。马克思主义关于无产阶级政党的理论、中国共产党以人民为中心的思想内核是其理论渊源；中国传统民本思想的精髓、以红船精神为源头的革命精神是其文化根基；人民对美好生活的向往、新时代中国特色社会主义任务的严峻性、解决“三个如何”之问的迫切性是其现实要求。     

The self as the locus of morality: A comparison between Charles Taylor and George Herbert Mead's theories of the moral constitution of the self

This paper provides a critical comparison of two leading exponents of the relationship between morality and selfhood: Charles Taylor and George Herbert Mead. Specifically, it seeks to provide an assessment of the contribution each approach is able to make to a social theory of morality that has the self at its heart. Ultimately, it is argued that Taylor's phenomenological account neglects the significance of interaction and social relations in his conceptualisation of the relationship between morality and self, which undermines the capacity of his framework to explain how moral understandings and dialogic moral subjectivity develop in a world of shared meaning. I then argue that Mead's pragmatist interactionist approach overcomes many of the flaws in Taylor's framework, and offers a grounded conceptualisation of the relationship between self and morality that is able to provide a basis for a properly social account of moral subjectivity.     

孔子政法观念之再认识

作为儒家创始人的孔子,其法律思想带有一定的保守主义色彩。参照现代法学理论,形式意义上的"法",在孔子的政法观念中就是"刑";实质意义上的"法",在孔子的政法观念中则是德礼、政刑的规范体系。孔子所理解的"法"基本被限制在"刑"的范围内,而"礼"则部分承担了"法"的"规范"职能,这也是"仁政""德教"与"和谐"等孔子政法观念核心价值的立论基础。然而,当"法"不只是"刑"的时候,"仁政""德教"与"和谐"等核心价值则需要被重新审视。     

走出对道德与经济基础关系认识的误区

学术界对经济基础概念的理解存在着误区，把经济基础看作经济水平、经济条件即生产力，认为生产力直接决定道德，不理解生产力对道德的影响是间接的而不是直接的，从而无法说明人的私有观念的产生和发展，无法说明道德的阶级性，看不到政治思想、政治制度对道德的影响，夸大了道德的相对独立性。     

微公益凸显的伦理问题及对策探析

“微公益”是指从微不足道的小事入手开展公益活动，注重由少积多的公益行为。与传统的公益活动相比，微公益呈现出参与人数多、事情小、目标明确、针对性强、运用现代传媒方式等特点。结合微公益呈现的特点，对微时代下的人人公益行为以及微公益过程本身引发的伦理道德问题，如社会信任、道德自觉性、法律关系、公平性、权利与义务等问题进行深入剖析。通过问卷调查法、访谈法，对重庆市公民进行了关于微公益认识与伦理问题的调查研究，从伦理学、社会学的视角着手，介绍微公益伦理问题的表现，分析微公益伦理存在的原因，提出从法律法规的制定、监管力度的完善、诚信品质的落实及网络道德的建设等方面应对微公益凸显的伦理问题。     

Safe-by-Design: Stakeholders’ Perceptions and Expectations of How to Deal with Uncertain Risks of Emerging Biotechnologies in the Netherlands

Advanced gene editing techniques such as Clustered Regularly Interspaced Short Palindromic Repeat (CRISPR)/Cas have increased the pace of developments in the field of industrial biotechnology. Such techniques imply new possibilities when working with living organisms, possibly leading to uncertain risks. In the Netherlands, current policy fails to address these uncertain risks because risk classification is determined process-wise (i.e., genetically modified organism [GMO] and non-GMO), there is a strong focus on quantifiable risks, and the linearity within current governance (science–policy–society) hinders iterative communication between stakeholders, leaving limited room to anticipate uncertainties at an early stage of development. A suggested concept to overcome these shortcomings is the Safe-by-Design (SbD) approach, which, theoretically, allows stakeholders to iteratively incorporate safety measures throughout a technology's development process, creating a dynamic environment for the anticipation of uncertain risks. Although this concept originates from chemical engineering and is already widely applied in nanotechnology, for the field of biotechnology, there is no agreed upon definition yet. To explore the possibilities of SbD for future governance of biotechnology, we should gain insight in how various stakeholders perceive notions of risk, safety, and inherent safety, and what this implies for the applicability of SbD for risk governance concerning industrial biotechnology. Our empirical research reveals three main themes: (1) diverging expectations with regard to safety and risks, and to establish an acceptable level of risk; (2) different applications of SbD and inherent safety, namely, product- and process-wise; and (3) unclarity in allocating responsibilities to stakeholders in the development process of a biotechnology and within society.     

为己之学的不二法门——先秦儒家自省意识研究

儒家为己之学是修身之学,自天子以至庶人,皆以修身为本,自省又是修身之本,故自省可谓是儒家为己之学的不二法门。先秦儒家自省意识奠定了儒家自省学说的基础,孔子及孔门“七十子”、孟子、荀子都有具体的自省思想,孔子的“内自省”“自讼”,孟子的“自反”“反求诸己”,荀子的“参省乎己”是儒家自省思想的经典表达,在省过、为学、进德等重要方面初步建立了儒家自省学说体系,成为汉唐儒学、宋明理学自省意识的思想源泉和理论依据。先秦儒家自省意识虽然朴素,尚不系统,但在整体上呈现出主体性、自觉性、乐感性、人文性的理论特征。先秦儒家自省意识是划分君子与小人的一道分水岭,是处理人己关系的重要法则,它开启了儒家自省传统,为推进当下的公民道德建设、唤醒当代自省意识提供了思想资源和重要启示。     

乡村振兴战略下的农村公民道德建设

加强农村公民道德建设对于全面推进乡村振兴战略具有重要的时代价值,是实现“产业兴旺”的前提条件、“生态宜居”的有效举措、“乡风文明”的关键环节、“治理有效”的核心所在和“生活富裕”的基础保证。现代化进程中社会个体的崛起在增进广大农民现代性意识、促使农民群众走出传统的同时,也给农民的精神世界和道德认知带来新的挑战,农民的价值判断趋于多元、公共精神趋于式微、集体观念趋于弱化,基层党组织的引领作用发挥不够突出,农村公民道德建设面临着多元整合困境、公共性培育困境、价值取向困境和组织保障困境。新时代,应坚持用社会主义核心价值观引领农民,增进农民的价值共识,夯实农村公民道德建设的思想基础;发挥农民在乡村治理中的主体作用,培育农民的公共精神,夯实农村公民道德建设的社会基础;以乡村文化构筑新型乡村社会“共同体”,重塑农民的集体主义意识,夯实农村公民道德建设的文化基础;以提升组织力为主要目标,激发基层党组织的组织活力,夯实农村公民道德建设的组织基础。     

论生态伦理及其内涵

有人认为生态伦理就是人际伦理的移用,就是把社会道德规范、原则简单移用到环境事务中来。这样来理解生态伦理是肤浅的,忽略了其质的规定性。其实,生态伦理就是指人类在关于自然环境、生态环境的实践活动中所形成的伦理关系及其调节原则,其内涵包括两个紧密联系的方面:首先,它表征的是一种客观的关系,即人与自然之间的道德关系;其次,它是用以调整相应的关系的积极手段,即生态道德。     

社会主义市场经济视阈下的功利主义的重现与批判

当前西方功利主义再度引起学术界的关注,一些人看到了功利主义与我国市场经济的某种程度的契合,就片面地认为功利主义应当是中国社会主义市场经济条件下占主导地位的伦理观。文章认为这种观点是不妥的,会在实践中引起混乱。作为产生于资本主义初、中期的资产阶级的伦理观,其理论体系中包含着很多自身无法克服的内在矛盾:个人利益最大化和社会利益最大化的矛盾、客观标准与主观体验的矛盾、利己主义与利他主义的矛盾等。尤其是与我国的社会主义经济基础也不具有一致性。尽管可以从其观点中批判地吸收某些合理因素,但是,将功利主义视为当前社会的主导伦理观则是偏激而不可取的。