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Conscience and Establish A Harmonious Society WEI Yingmin 2006(1): 1-6.  Abstract ( )   PDF (1310KB) ( )   The idea of consulting conscience is to the core of Wang Yangming's theory. It reflects his cosmological theory, moral theory and his theory of moral accomplishment. The idea of consulting conscience can play a part in constructing the harmonious society. It is true that now in China there are a lot of inharmonious things, which are found in the various conflicts, contradictions between man and man, man and society, and man and nature. However, all these unharmonious things can be reduced to the inharmoniousness between man and himself. We can get some wisdom from Wang Yangming to discipline ourselves.

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View of Life for Harmonious Society ZHOU Zhongzhi 2006(1): 7-10.  Abstract ( )   PDF (1222KB) ( )   In multi-perspective of harmonization of interest, intention of life, determination of life and consumption of living, this essay argues that to build a harmonious society is calling inherently for an effort to do research on life philosophy, and accordingly puts forward the life philosophy, which is necessary to a harmonious society of socialism in China, is constituted by the ideas of giving the same due consideration to individual interests as social interests, being honest and cordial, keeping enterprising but gentle, and pursuing the physical and intellectual harmoniousness. Moreover, the author points out that to foster the life philosophy as a necessity of the harmonious society of socialism, it is appropriate to draw on the spiritual achievements of both the traditional and the abroad.

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The Spirit of Harmonious Ethics HUANG Yan 2006(1): 11-14.  Abstract ( )   PDF (1226KB) ( )   Harmonious society is a dynamic reasonable society in which everything is harmonious but not identical. It needs a new spirit of harmonious ethics to sport it. This new spirit of harmonious ethics includes three meaning: fairness and justice, honest and credit, respecting the nature. Fairness and justice is the first goodness of reconstructing the system of socialism harmonious society; honest and credit is the moral basis of harmonizing harmonious relationship between human being; respecting the nature is the ethical spirit of carrying out harmonious relationship between human and nature. The unification of the three ethical spirits embodies the unification of society and human and nature.

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Three Limits of Honesty YANG Junwu 2006(1): 15-18.  Abstract ( )   PDF (1285KB) ( )   As a virtue or norm, honesty is not of absolute universality but of its own limits. It finds itself at least in such three limits as of individual reasoning, of fundamental interests, and social justice. Societies must not require honesty of people who are lack of the least necessary ability of rational action. Honesty cannot settle down between two parties with their every different interests, especially with their conflicting fundamental interests. Justice is one of important boundaries within which honesty ought to serve. Honesty beyond justice, as it is of self-betrayal and self-denial, is not honesty proper. It is for the sake of more appropriate requirement for other people's honesty and more reasonable practice of one's own honesty to realize its limits in depth.

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The Serene View:It's Ethical Implication CHEN Xinxin 2006(1): 19-22.  Abstract ( )   PDF (1219KB) ( )   Serene view is one kind of flawless view , which has the tertiary characteristics of uniform and harmonious、tranquil and comfortable、clear-sighted and thoroughly aware. It is the important content of happiness. There are also all sorts of conditions for people toobtain happiness, and truly obtain effective guarantee of the happy experience.

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The Ideal of Gentleman Personality in Ancient China GONG Qun 2006(1): 23-28.  Abstract ( )   PDF (1298KB) ( )   the ideal of gentleman personality is the basic pursuit for cultivation personality in Confucianism. The first thing for the pursuit is the question, how we can learn to become a gentleman? And your studying is for selfness or others?-----this is most important thing for Confucianism. Whether for the idea that human nature is good or for the idea that human nature is bad, both provide some metaphysical foundations for gentleman cultivation. The principle of asking to change personal nature provided by philosophers since Song, according to the two kinds of doctrines for human nature, is more strong reason for becoming gentleman. The method for changing human nature is at all to return to self, to find the intrinsic good. For Confucianism, the highest level of gentleman is Zhong Yong, which needs a long process for self cultivation.

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On the Moral Sprit of the Mohism LIU Taiheng 2006(1): 29-32.  Abstract ( )   PDF (1281KB) ( )   As the Confucianists, the Mohism have an apparent inclination of moral idealism. They had advocated some basis moral sprit: against reaping without sowing, advocated “work in the interests of other people as myself”, stand for the unifying of morality and interest, motive and outcom.

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Some Opinions on the “Shame (Chi)” in the Analects ——On the Modern Significance of the Primary Confucianists' Emphasis on “Shame” XU Lan, HAO Changxi 2006(1): 33-37.  Abstract ( )   PDF (1290KB) ( )   Firstly, this article maintains that the "shame" culture of china can be traced back to Confucian civilizations and summarizes the connotations of "shame" from the speech of Confucius (the founder of Confucian School), which holds that the "shame" has relevance to morality and incarnates a kind of commitment and that one should repels the conduct of faithless. Secondly, it elaborates the function of the awareness of "shame". Thirdly, it ponders over the "shameless" trend in modern society and demonstrates the social significance of studies on "shame culture". Finally, this article reviews the opinions regarding whether Chinese culture is a shame culture or a pleasure culture.and the conclusion is:the target of the two kinds of cultures are the same—pursuing the realization of ideal personality.

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Aristotle's Idea of Cultivating the Moral Character of Children and the Youth through Music LIU Xizhen 2006(1): 38-41.  Abstract ( )   PDF (1226KB) ( )   To foster children and early youth moral character and behavior with happiness is the ethical goal of Aristotle's music educational thought. It is the psychological process for them to think and act rationally and morally through moral emotional permeation under aesthetic harmony perception. These are two basic ways for them to become futural moral citizens, so music education is guided by the doctrine of the mean,and they have long-standing moral practice through good music education.

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Historical Causes for the Rise of Meta-ethics XIANG Yuqiao 2006(1): 42-46.  Abstract ( )   PDF (1234KB) ( )   The rise of meta-ethics in the West must be explained through monopoly capitalism, the Modernist Movement, and modernity. The appearance of monopoly capitalism provides a realistic basis for the outbreak of the Modernist Movement, while the latter brings modernity to the West. When meta-ethicists play a part in the Modernist Movement they are also influenced by it.

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Confucius and Aristotle on Friend: A Comparative Study HE Yuanguo 2006(1): 47-52.  Abstract ( )   PDF (1313KB) ( )   Before and in the time of Confucius and Aristotle, the concept of friend had quite different meanings. This essay compares Confucius' thought with Aristotle's thought on friend from two aspects: Xin (信,making good on one's word, faithfulness) and Le (乐,pleasure).The Analects of Confucius emphasizes the Xin because that it is the basis of friendship. Aristotle analyses the faithfulness among friends according to the three types of friendship. Friends can bring pleasure to human life. In the opinion of Confucius, it is the pleasure of Ren Dao (仁道)――The Way of Ren (Humanity); while in Aristotle the pleasure of Reason. The comparison is helpful for us to understand these two masters' ethics, politics and philosophy.

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The Function of “Zheng”, “Xing” in Cultivating Virtue: Comparisons between Confusion and Aristotle ZHOU Enrong 2006(1): 53-57.  Abstract ( )   PDF (1236KB) ( )   Confucius denied that “Zheng”(政) and “xing”(刑) can function positively in cultivating virtue. Although the determent of political injunction or punishment by the law can prevent people from violating law, and make their behavior comply with norms, it is just the obstacle of the internalization of virtue. On the contrary, Aristotle insisted that the cultivation of virtue depends on Custom and education. Furthermore, it can not be independent of law and threatening of punishment. Two sharply opposite opinions lead to the reflection of law and politics' function in cultivating virtue.

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An Outline of Ethical Economy ZHANG Haishan 2006(1): 58-62.  Abstract ( )   PDF (1226KB) ( )   The viewpoint of the dichotomy of ethic and economy will not be insisted in this paper, and ethic will no longer be regarded as a motile counteraction to the economic existent. The research will be performed from a new view angle, which regards ethic itself as a kind of economic factor that infiltrates into economy. It also says that economy contains ethical value. Ethic and economy interact and are infiltrated into each other. In a certain sense, the one thing is just the other. An all-around research is impossible for this grand and complicated proposition, so this paper is going to demonstrate the proposition only from two aspects: as an ethic spirit and a capital, how ethic blends with economy?

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Dual Directions in the Learning of Economic Ethics LI Zhixiang 2006(1): 63-67.  Abstract ( )   PDF (1228KB) ( )   The problem of learning directions in economic ethics begun from the discussions between the hypotheses of “ the inside-leading” and “the outside-leading” at the beginning of 80's, and developed in 90's by the morals function discusses. The study of economic ethics should insist dual directions: One is the purpose direction, that give the basic purpose for economic develop from the human life, the other is the means direction, that provide the means for economy develop from the inside request of economy. Only putting the dual directions together, the social status of economic ethics can be established.

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Ethical Selection of Welfare Economics QIANG Yihua 2006(1): 68-72.  Abstract ( )   PDF (1228KB) ( )   The thesis probes into the problem of ethical selection of welfare economics to system of economical circulation according to two basic standards of ethic and efficiency. The first it discusses respectively concrete situations about the ethical selection of welfare economics to system of economical circulation according to above two standards. The second it analyses the theoretical difficulties and cause, namely contradiction between narrow theoretical frame of only according to utilitarian ethical base and wide value world, that welfare economics have encountered in selection to economical system according to the second basic standard. Finally, it points out that we can enlarge theoretical frame of welfare economics, dispel theoretical difficulties that welfare economics have encountered in selection of system of economical circulation according to the second basic standard and select efficiently system of economical circulation according to two basic standards simultaneously by introducing deontology as one of ethical base of welfare economics, specially by introducing the method of ethical compromise to solve contradiction between base of utilitarianism and base of deontology of economics.

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To Run An Enterprise Ethically GONG Tianping 2006(1): 73-78.  Abstract ( )   PDF (1235KB) ( )   The idea of running an enterprise ethically is the logical result of the philosophical history of enterprises as well as that of ethicists' ethical sum-up of the managing activities of enterprises. In China enterprises must be run ethically because they are suffering from a behavioral failure and ecological crisis, and because they have to be guided by the idea of scientific development and that of establishing socialist harmonious society. To run an enterprise ethically is not only legal performance, but also moral performance. In order to run an enterprise ethically, it is necessary to establish some rules, to advocate humane management, to encourage honest exchange, etc.

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Administrative Pursuit of Ethical Order and Justice WANG Wenke 2006(1): 79-83.  Abstract ( )   PDF (1288KB) ( )   Ethical order and justice are the basic issues objectives of administrative ethics,which are the main contents throughout administrative ethics system.However,they are contrary to each other.Administrative subject focuses on order while administrative object inclines to justie.To achieve a benign order,the society should be based on and supported by social justice,which means that the government should not only depends on compulsive system of laws,but offers ethical system of justice.Unjust personal behavior and social behavior will finally produce a weak justice system and lead to a validity crisis of govermental reign.

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On Ethical Immunity ZHANG Guojun 2006(1): 84-89.  Abstract ( )   PDF (1240KB) ( )   In certain ethical relation, especially kinship (sometimes including friendship), there is intensity, conflict and even dilemma between fulfilling ethical obligation and performing legal duty. Ethical Immunity is that people is endued certain special rights, and immunity legal duty, obligation and responsibility for an offence. Using of ethical Immunity for resolving problem between ethical and law, Chinese Ethics and Chinese Legal System has precious theory and practice which contain basic value is to vindicate social order radically through vindicating ethics relation. Today Ethics Immunity is still valuable wisdom for resolving dilemma of ethics and law.

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Distinguishing between Ethic and Morality Han Sheng 2006(1): 90-92.  Abstract ( )   PDF (1217KB) ( )   The concept of ethic and that of morality are often used by many scholars in umbiguously, so this thesis is intended for a distinction between them. Generally speaking, morality reflects individual pursuit of value in his integrity, so it has a subjective and private character. The concept of ethic reflects the normative relations between social members, so it is characterized by relativity and publicity. Morality is the basis for ethic, while ethic is the improvement on morality. To distinguish between the two concepts is necessary and important.

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Criticism of Temporal Neutrality and Personal Identity ——On Parfit's Solution to Dualism of Practical Reason CHEN Jiangjin 2006(1): 93-96.  Abstract ( )   PDF (1228KB) ( )   Sidgwick thought that utilitarianism and egoism were rationally required, and left the dilemma of dualism of practical reason. In order to resolve dualism of practical reason, Parfit criticizes egoism from the point of temporal neutrality and personal identity, but some difficulties that face his criticism. The key for us to resolve dualism of practical reason is to construct the just social system and harmonize individual interest and universal interest, but not to illustrate that egoism is fully wrong.