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Mao Zedong and Chinese New Moralities In the 20th Century ——To Commemorate the 110th Birthday of Mao Zedong WANG Xiuhua, ZHAO Dongli 2003(6): 5-12.  Abstract ( )   PDF (988KB) ( )   During China's social transformation directed by Mao Zedong in the first half of the last 20th century, new moralities and new politics came into being, and the two was integrated into new moral governance, which covered new virtues, new personality, and new conventions. The new moral governance was ruptured from theold one; while it was a historical premise for the political and moral buildingsunder the new conditions, and therefore it constituted a new tradition that weshould analyses and inherit.

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Young Mao Zedong's Ethics and Morality Thought from “the Annotations and Commentaries of Ethics Principle” DENG Yixin 2003(6): 13-16.  Abstract ( )   PDF (927KB) ( )   “The annotations and commentaries of ethics principle” is Young Mao Zedong's study experiences and summaries about one's moral character lesson and philosophy lesson. In this book, he emphasized that the ethics should heavy in the view of practice, and advocated and judged good and evil by fact, ethic's class nature and the quality of era, morality and ideal badsed on the unified of know competent action .All these have important directive significance to us in carring out and implementing the citizen ethics outline today.

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On the Chinese's Moral Response After her Entering WTO LIU Xiangrong, CHEN Hongping 2003(6): 17-20.  Abstract ( )   PDF (923KB) ( )   That China's entering WHO provides actual basisand motive power for moral transmutation, this dissertation begins from analyzing the two moral words of economic globalization, and puts forward that after China's entering WHO, the moral construction should mainly strengthen to continuously raise highly the great flag of patriotism, and set up the mechanism of honest and credit in economic activities and look for the ethical spanning of the green barrier.

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The Analysis of Problems over Village Public Ethics Construction LONG Xinghai 2003(6): 21-23.  Abstract ( )   PDF (906KB) ( )   The movement of village modernization put forward the historic need to construct the public ethics of supporting“the universalrelation of people”and public life. Devoted to construct village public ethics,we must solve three problems, including basis problem, structure problem and operation problem.

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Analyzing the Tendency of Ethical Turning of Administration MENG Zhaowu 2003(6): 24-27.  Abstract ( )   PDF (923KB) ( )   That the historical evolution of administrationhas been from the administration model of the type of ruling to the administration model of the type of managing, then to the administration model of the type of serving makes the modern administration show the trend of ethical turning; the trend of ethical turning of administration is theoretically supported by the theoretical model of human nature theory of nature——society——consciousness, and is practically basedon humanities of administration actions in scope of world, the intrinsic and objective law of its own development and the reform of administration of China; toimprove the ethical turning of administration of China must seek the national way and form of realization.

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Discussing Briefly Wang-School and the Crisis of Traditional Ethics of China ZHANG Huaicheng 2003(6): 28-34.  Abstract ( )   PDF (1008KB) ( )   In the middle of Ming Dynasty, new factors reflecting the moral requirements of civil society at that time appeared in the development of Chinese traditional ethics, these factors sparked off a so-called theory of rebellion fromthe traditional ethics or morality, thus resulted in the crisis of traditionalethics. This inclination of development began from Wang Shouren who had been restoring the Neo-Confucianism, and got to the extreme to its decendant Taizhou-School. It resulted in out of rules of traditional ethics, ethical thoughts' pressing close to life and identifying the moral requirements of merchants and citizens.

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Rethinking on Criticism of Filiality Culture MA Jinju 2003(6): 35-39.  Abstract ( )   PDF (944KB) ( )   The unbalanced relationship between rights and obligationsconstructed by traditional Chinese filiality culture was thoroughly criticizedduring the May 4th movement. Scholars such as Liang Shuming, Chen Yinke andFeng Youlan relatively kept their cool towards criticism of filiality culture.Contemporary new confucianist and overseas scholar Du weiming adopted a morepositive attitude towards it. This positive assessment inspires rethinking onthe critical attitude towards filiality culture, which is a cultural clusterplaying the role of moral teaching. Total, absolute negation of filialityculture results in vacancy of moral culture within the family as well asattaching too much weight to ethics of public fidelity and too little weight toethics of interpersonal relations and emotional ethics.

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From the Intellective Vindication of Ethics to the Ethical Critique of Knowledge XIAO Jianhua 2003(6): 40-45.  Abstract ( )   PDF (976KB) ( )   Virtue and knowledge are linked in Greek philosophy which means truthmay bring about goodness. Modern epistemology holds that Knowledge is power, which sees acquiring knowledge are. Power as identical. In this view, Knowledge (reason )is the universal foundation of ethics with human dignity and subjectivityas the highest value of ethic pursuit. Since 20th century, thanks to the alienation of science, the problem betwee knowledge and human happiness and fate emerges as a pivotal ethical concern. Searching for an ought to outlet for knowledge is not only an ethical mission but also a holy mission of human being.

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Political Ethics As the Nature of Ruling by Morality LI Lanfen 2003(6): 46-48.  Abstract ( )   PDF (920KB) ( )   The question of the nature of ruling by moralityis metaphysical analysis on “ruling by morality”. The essay conducts an tentative exploration into the orientation of “political ethics” working as the nature of ruling by morality on the basis of clarifying the “true” question of ruling by morality.

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The Modern Construction of Political Ethics DAI Mucai 2003(6): 49-56.  Abstract ( )   PDF (995KB) ( )   Political ethics is a science of value which studies the legitimacy of human politics, its operating standard and its methodology. It is of great importance to the development of political civilization and the reform of political structure, for it plays the role of guidance, standardization and solicitude for the ultimate value of politics. The legitimacy of politics lies in the attainmentof "good life" for human beings. It claims precedence in the political life ofhuman beings. Political ethics mainly deals with the value choice and ethical structure in human politics, which center on the legitimacy of politics. The ethical structure embodied in the idea of political value, the structure of politicalsystem, the structure of political organization and the subject of political performance constitutes the framework of modern political ethics.

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The Ethical Analysis on Political Civilization LI Jianhua, LIU Jiyang 2003(6): 57-62.  Abstract ( )   PDF (957KB) ( )   Political civilization is not a kind of isolated civilization, it hasa very close connection with moral civilization, they have common mechanism of tallying and mutual complement; viewing from the development of western politicalcivilization, from beginning to end it has not been away from the ethical spirits of rationalism, institutionalism and individualism and so on; for politics torealize really civilization, we must make the political consciousness to be tolerant, the political systems to be mutually checked and balanced, and the political actions to be arranged in order.

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Honest and Credit of Enterprises and Its Mechanism of Realization——Example for Haier WANG Xiaoxi 2003(6): 63-67.  Abstract ( )   PDF (940KB) ( )   Honest and credit is the category of ethical relationship, for a enterprise, it is honest and credit both to customers and to staff inside it and people of the same trade outside it. Besides, the formation ofenterprises' quality of honest and credit and its realization are not reached in one step, it needs the coordination and supporting of all sorts of forces andmeans inside and outside enterprises.

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On the Truth and the Credit in Modernistic Civilization YU Yuhua 2003(6): 68-72.  Abstract ( )   PDF (942KB) ( )   The Troth and the Credit are the common claim of the social Civilization. The importance of the Troth and Credit the to the Civilization in material,first it can support the credit institution., second it is it's idea in the economic activities. The socialist democracy ask the "Troth", the Troth and the Credit have been to the political culture base. The Troth and the Credit are a portion of the spiritual civilization, what it is , relate to raise the level of our cultural life.

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On Cultivating the Virtue of Honest and Credit LAI Huanchu 2003(6): 73-75.  Abstract ( )   PDF (916KB) ( )   Honest and credit is both the basic premise of individuals' selves-improvement, and also is the important guarantee that socialism market economy is healthy and orderly operating. The mechanism of cultivatingthe virtue of honest and credit lies mainly in inner turning, its necessity isintrinsically decided by human nature, and is shown a process from other-discipline to self-discipline. In order to realize this process, we must strengthen outer controlling of morality, cultivate the mechanism of acceptance of individuals' morals and strengthen subjects' moral self-possession.

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On the Youth and Building of Loving-Civilization ZHOU Quande 2003(6): 76-81.  Abstract ( )   PDF (956KB) ( )   The youth are vital new force in building of loving-civilization. They are taking up the mission carrying on tradition, displaying modern times, creating future. there are many of problems in their love and marriagebecause the youth have been influenced by every kind of Social and individual factor. The solution to these problems will depend on that the youth think aboutseriously the ethical significance of love and marriage, and grasp correctly theSocial function of love and marriage.

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Education and Reference of Citizen's Moral in Primary and Middle Schools in Singapore TIAN Yumin, ZHANG Yaguang, ZHAO Yanqin 2003(6): 82-85.  Abstract ( )   PDF (933KB) ( )   The successful experience of of Citizen's moral education in primary and Middle Schools in Singapore can be used for our reference in order to enhanceschool's work of moral education. We must deepen our understanding , enhance the function of leadership. improve the teaching method of moral education class.We must mix indoctrination with inspiration. We must permate moral education inall subject, construt moral net of school's education, social education and family's education as a whole, pay more attention to the synthe sized use of eastenand westen moral experience, enhance moral practice and make the evaluated standard of school's moral education quality better.

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An Explanaxion on Individualism HUANG Xianzhong 2003(6): 86-90.  Abstract ( )   PDF (955KB) ( )   Individualism is the main line of Occidental culture, and can be divided into extreme individalism and rational individualism.In the past,people hold individualism is Capitalism’s ideology and appropriate for Capitalism.In fact individualism is the result of civil society,which bases on commodity economy andexists not only in Capitalist nations but also in Socialism ones.So individualism also exists in Socialist nations. In Socialist nations the moral aim is the genuine collectivism for which the extreme individualism is seriously opposed andjust rational individualism is allowed to exist and develop in realm of civil society but not in realm of national life.

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Does Moral Philosophy Rest on a Mistake? H. A. Prichard 2003(6): 91-97.  Abstract ( )   PDF (997KB) ( )   Obligation or duty is most fundamental concept in ethics. It is objective and absolutely self-evident, and so can't be defined and need not deduction.One can't deduce obligation from other facts or attributes, and also can't induce obligation to other ethical attributes. Various ethical theories in the pastwrongly define obligation with other ethical attributes, make it lose the absolute objective and self-evident meaning, and put ethics into a dilemma for a longtime.

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Inquiry of Kant's Moral Metaphysics Base and Transcending in Existence HE Liangan 2003(6): 98-100.  Abstract ( )   PDF (915KB) ( )   Kant's philosophy of morality is consistent withhis political philosophy. He thought that the priority of justice results from the inborn freedom ofhumanity, while that the free subject sticking to justice and morality is because of the good will which lies in the practical reason . Kant thus settle a basefor morality through these concepts including freedom, practical reason, good will, etc. But it is still innate and hollow. Only starting with the root point that morality is our pattern of existence can we understand morality and get itsexistence a substantial foundation.

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Turning towards Justice and Virtue ——the Final Choice of Strategy of Anti-terrorism ZHANG Mansheng 2003(6): 101-105.  Abstract ( )   PDF (939KB) ( )   A terror is actually a political means that is commonly used and is suitable in human history, but under the background that the United States has been grasping the speaking right of terrorism, the battle of anti-terrorism has been gathered more and more hatred. That justice and virtue become the final choiceof strategy of anti-terrorism is a proposition accorded with logics, if international community wants to eliminate radically terrorism, then, must set up a kind of inclination of human relation's tending towards the same way in which people's obeying is made by morality and justice, the United States also should radically throw away the sense of superiority of morality and the sense of global mission, moreover, treat civilizations of different qualities with the forgive mentality and the tolerant spirit.

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“Good Will”and the bounds Between Moral and Ethics QU Rong, LI Ping 2003(6): 106-110.  Abstract ( )   PDF (942KB) ( )   Kant proposes the term of good will in order to show purity of morality. The act of a good will is done for the sake of responsibility. For Kant, there are always circumstances under which traditional character or luck would be misused. So by the term good will and responsibility, he strictly distinguishes good and evil, morality and non-morality .At last he set down the limit of ethicsitself.