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On Emergence of the Mode of Production of Information and the Development of Marxism Ethic CHEN Chujia 2004(1): 5-9.  Abstract ( )   PDF (977KB) ( )   The emergence of the mode of production of information will bring many new changes, new development and new requirements, so it is the task we must face with that to analyze scientifically the emerging of the mode of production of information to advantages and disadvantages of the capital, and to treat rightly the relation of the emergence of the mode of production of information to thedevelopment of Marxism ethic.

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The Dual Stipulation and Limitation of Moral Belief REN Jiandong 2004(1): 10-15.  Abstract ( )   PDF (987KB) ( )   Morality must be based on belief. Moral belief is not onlythe belief of moral but also the ultimate pursuit of goodness. These two thingscombine into one, the conscious of morality, which is the subject of moral belief. They reflect people's attitude and willing to morality from different anglesand levels. They form the proper theoretical view point of moral belief.

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Some Thoughts on a Well-to-do Society and Citizen Morality DOU Yanguo 2004(1): 16-24.  Abstract ( )   PDF (1045KB) ( )   Ethics and morality constitute the quality of main entity and the spiritual factor in the construction of a well-to-do society, which will bring about positive changes in our ideological concepts, ethical beliefs, moral behaviorand ways of life. The essential part of the ethical canons of a well-to-do society should include such factors as efficiency and impartiality, justice and democracy, service and dedication. The ideal goal of a well-to-do society should strive for the self-perfection of humanity and human autonomy, consciousness and freedom. With the advent of the well-to-do society, our moral behavior will remarkably more civilized in terms of both its popularity and intensity.

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On Technologism Dissolving Human's Moral Responsibility NI Ruihua 2004(1): 25-30.  Abstract ( )   PDF (998KB) ( )   Technologism which popularized in the industrial society ofthe 20th century, has become the dominant ideology of made of thinking and life style. Technologism based on the theory of "knowledge is power" dissolves human's moral responsibility from logic; when human's free will taken by technological will, technologism dissolves the responsibility from ethic; in the social production andpolitical field, standardization and bureaucracy overturn man's responsibility from operation. About the relationship of human and nature, anthropocentrism repels man's responsibility on nature.

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The Social Significance of the Ethic of Chinese Buddhism FANG Litian 2004(1): 31-34.  Abstract ( )   PDF (970KB) ( )   The subject of this dissertation lies in the social significance of the ethic of Chinese Buddhism. At first, taking the filial duty as an example, itis discussing how Chinese Buddhism coordinates with Chinese rites and laws thatstress on families and filial duty, and makes the Chinese consent to that the Buddhism also emphasizes the filial piety; next, it is revealing a wealth of social significance embodied in Buddhism moral norms by analyzing emphatically the connotation of Buddhism moral norms; third, it is expounding that the ethic of Chinese Buddhism has a role of alleviating and transforming the three great contradictions of modern human society, namely the contradictions of men and themselves, men and the others, men and the nature, and therefore, this article affirms its intrinsic modern social significance.

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The Ecological Ethical Thought of Instructions on Morality in Taoism YUE Aiguo 2004(1): 35-39.  Abstract ( )   PDF (987KB) ( )   Instructions on morality in Taoism has served as a guidebook on moralintegrity. The moral disciplines discussed in the book can not only be used to regulate interrelationship between human race and between human race and the world, but also can be extended to the relationship between human race and plants, animals, human being and nature. The instructions stress the equality of all theliving beings, promote the value of life, and put forward the law of ecologicalethics that the world progresses if everything accords with the way of the world, and go backward if not. These help to form the life-oriented ecological ethicswith theological flavor.

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The Theory of Nemesis in Buddhism and the Thinking of Morality in <Liao Zhai Zi Yi> HU Sui 2004(1): 40-45.  Abstract ( )   PDF (994KB) ( )   The theory of nemesis in Buddhism and the thinking of morality is:Don't do any evil and pursue everything which is virtue.Evil will lead adversity while virtue lead happniss,nemesis won't come until the occasion comes.The thinkingtold mostly in <Liao Zhai Zi Yi> is that the results of evil or virtue will come without fail and nobody can avoid them.In a word,the author not only disseminated some concept of morality by the theory of nemesis lead by evil and virtue inBuddhism,but also made figures and told the stories by the theory of rule between reason and result in Buddhism to make stories truer.According to reading these stories,people will understand the importance of obeying morality more clearly,sthengthen the responsibility of the moral in society,leave far away from eviland get near to virtue,and build a good relation in society by strict self-discipline.

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On Mandeville's “Private Vice, Public Benefits ” NIE Wenjun 2004(1): 46-51.  Abstract ( )   PDF (1002KB) ( )   The proposition of Mandeville's “Private Vice, Public Benefits” is a contradiction and transition. He had both approved that private vices can promote and accord essentially with public benefits; and he had adopted contradictory form in judgment of value, he believed the private interest is evil,he can't cast off ethical theory of Christian asceticism. Mandeville's thoughtshave provided preparation for Smith to expound economic structure and its ethical property of capitalism. On the ethical judgment of private interest or individual benefit, his thought of “Private Vice, Public Benefits” has become the middle link from Christian asceticism of the Middle Ages to modern capitalistic individualism and egoism. Under the condition of socialist market economy, this proposition of his has a significance of enlightenment for us how to treat individuals' interest.

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On “Natural Razor” YAN Qingshan 2004(1): 52-56.  Abstract ( )   PDF (997KB) ( )   Intuitionally, the basic principle of ecological ethics should be thatour behaviors ought to be beneficent or non-maleficent to the ecological system. But there are two problems in it, one is epistemological and another is axiological. The former is how we can know if our behaviors are beneficent or non-maleficent to the ecological system. The latter is whether our knowledge about the ecological system is sufficient to make so positive a principle. I think we can give negative answers to the two questions. So we can simply have a negative principle to ecological ethics. That is that we shouldn't disturb the ecological system if unnecessary. That is so-called “natural razor”.

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Ethical Rethink profoundly to Classical Liberal Economy QIANG Yihua 2004(1): 57-60.  Abstract ( )   PDF (953KB) ( )   The economical model established by economical theory of classical liberalism is naturally an objective economical model with consistent and ideal shape. The model has promoted both economic increase and moral poverty through excluding ethical motive of economical behavior and non-natural facts in circulation of market economy, and results in ethical difficult position to face a difficult choice. Therefore it is necessary to change basis of classical liberal economy and replace capital logic by life logic,and keep ethical tension between economical increase and human fine life according to life logic, so that we can dispel ethical difficult position of classical liberal economy.

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On the Idea of the Press of “Taking Goodness as the Foundation” HUANG Fufeng, GAO Pingping 2004(1): 61-64.  Abstract ( )   PDF (963KB) ( )   The idea of the press means publishing subjects' fundamental judgment for the value of publications, “taking goodness as the foundation” is the idea of the press that is taking promoting the development of social public welfare and spiritual civilization as the core, it provides not only a moral ideal but also a goodorder for publishing actions.

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Construction of Economic Ethic: Adapting to and Going beyond the Market Economy ZHANG Fuhua 2004(1): 65-68.  Abstract ( )   PDF (966KB) ( )   The facts of the development of socialistic market economy ask us haveto strengthen the construction of economic ethic. The construction of economicethic must found on two layers of the adaptation and transcending for market economy, realize a system of economic ethic in which we can combine the lowest requirement with the highest requirement, the wide-ranging with the advanced, the reality with the ideal, and provide substantial safeguard of economic ethic for further improving and developing socialistic system market economy and realizing the Four Modernizations of socialism.

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On the Enterprises' Honesty in the Bias of the Regional Culture ZHU Jinrui 2004(1): 69-72.  Abstract ( )   PDF (953KB) ( )   Enterprises honesty is both an economic and a cultural behavior. As a result, inperfecting the enterprises' honesty, on one hand, enterprises should manage honesty as a kind of capital; on the other hand, the regional government should raise its honesty in its functions, quicken the formation of a national market andovercome the asymmetry and obstruction of information. All those aspects are allthe important elements in overcoming the cultural bias and realizing the mutually communication between the regional culture and the enterprises' honesty.

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On Sincerity and Citizen's Society ZENG Jianping, YU Xiaojiang 2004(1): 73-78.  Abstract ( )   PDF (1003KB) ( )   “Sincere”is and slightly the difference between “trust”,and doesnot totally equate sincerely with credit. the sincere characteristic is a subjectivity, getting into and fundament, credit possesses the characters of ethics to be by time difference, uncertainty and getting insufficient and that characteristic decided of it. Citizen's society is different in the authority society, it is a society based on sincerity in the equal contacts, citizen with free agreement, with unified right and obligation. Safeguard the sincere construction thatwants to pay attention to the social mechanism of citizen's society.

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Building the Comfortable Society Overall and Priorities of Our Thinking and Moral Education LONG Jingyun 2004(1): 79-84.  Abstract ( )   PDF (973KB) ( )   In the historical practice of building the comfortable society overall, moral education is very important to cultivate the socialist advanced cultureand to establish the socialist moral system. The priorities of moral educationshould be as following at present: strengthens moral education among the villagecitizens; carries out education of rule by law and rule by morality; turns themoral education that takes duty as its starting point into the moral education that looks right as its starting point; changes moral education that is pure moral education into moral education that regards rewards and punishments of benefits as its bearing mean.

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Noddings' Caring Ethics and Caring Theory HE Yi, TAN Chuanbao 2004(1): 85-88.  Abstract ( )   PDF (966KB) ( )   Nel. Noddings is one of the representatives of caring ethics and caring theory.Caring ethics is the rationale of caring theory. In this system, the first job of the schools is to care for students, education might best be organized aroundcenters of care and it also highlights some points in practice. Thus we can regard the caring theory as the practical application of caring ethics in schooling.

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On Forewarning Education of Environmental Ethics ZHOU Wantian 2004(1): 89-92.  Abstract ( )   PDF (953KB) ( )   Forewarning education is not only the content of environmental ethic education but also the way and measure of its implementation. The forewarning education can help cause deepening of the recognization inner hearts of enviornmental ethics、 promoting of sense caring for ecologic enviornment、 strengtheningof concept of enviornmental ethics and optimization of it's action. Forewarningeducation should adhere to some principles of cornbinations: Positive educationwith warning、 seriously warning with advice、 punishment according to laws withguidance to systems and social warning with school edncation.

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Traditional Economic Ethics of China: Its Composition, Content and Changes JIA Xinqi 2004(1): 93-99.  Abstract ( )   PDF (1019KB) ( )   The traditional economic ethics of china should be dividedinto two parts: the econmic ethics of elite strata, and the economic ethics of masses strata. Those two parts are different from each other by their cause, content and revealing style, so that they also have different changing courses in modern times. The economic ethics of the peasantry is the core that to be reformedat the present time. Some viewpoints in the article Traditional Economic Ethicsof china and Its Changes in Modern Times, Written by Professor Zhu Yiting, areought to be discussed.

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The Vice——a Special Phenomenon of Morality WU Canxin 2004(1): 100-105.  Abstract ( )   PDF (986KB) ( )   Since ancient times, the evil has been existed objectively in our social life, but to this day, it has not been very ample for people to study the evil. In the world of today, all sorts of crimes is increasingly happening, theyseverely damage the social interest and people's interest and destroy the civilization and order of society. The human decrease all sorts of crimes in the mostdegree as possible as they can, there include the means of the evil in these crimes. In order to apply this means of the evil, it is very necessary for us to study and apply the evil. The emphasis of this dissertation raises rough opinionsfrom the angles of view of the significance of studying the evil, the basic rules, the mechanism of controlling the evil and so on, so as to arousing the attention of the academic circles to this problem.

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Alasdair MacIntyre on Virtue of Acknowledging Dependence GONG Qun 2004(1): 106-109.  Abstract ( )   PDF (968KB) ( )   We are all in the relationship of giving and accepting in the socialpractice. Therefore, we need the virtue of giving and accepting. Aristotle and Thomas Aquinas examined the virtues. Virtual practice included the virtue of justgenerosity is basic practice of our community, and tke the role in our common life.

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On Responsibility and Trust XIE Jun 2004(1): 110-114.  Abstract ( )   PDF (985KB) ( )   Responsibility and trust, as the rational request of rational human, are the basis of social life. Human is alone in essentially and try to get rid ofit at the same time. Loneliness makes people have the consciousness of responsibility and become a morality being. Avoiding loneliness bring trust to people. There is a very closed contact between responsibility、trust and others. Responsibility means being for others; Trust means being with others. As a basis of social intercourse, trust not proceeds from responsibility but accords with it, so trust has moral value.