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Political Morals: The Lifeline of All Sovereignties CHEN Ying 2004(2): 5-10.  Abstract ( )   PDF (1265KB) ( )   There have been political morals in China from ancient times. The thinkers of the early Han Dynasty even thought of political morals as the lifeline of all sovereignties.

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On Emergence of the Mode of Production of Information and the Development of Marxism Ethic CHEN Chujia 2004(2): 11-18.  Abstract ( )   PDF (1329KB) ( )   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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On the Features of Moral Phenomena KONG Runnian 2004(2): 19-24.  Abstract ( )   PDF (1257KB) ( )   The study of Marxist ethics has not yet reached a systematic exploration of moral phenomena. This thesis holds that seen from the perspective of moralexistentialism, morality is a combination of universality and particularity aswell as locality and historicity; seen from the perspective of moral theory of value, it is that of relativity and absoluteness as well as pluralism and monism;seen from the perspective of moral epistemology, it is that of objectivity andsubjectivity as well as collectivity and individuality; and seen from the perspective of moral practice, it is that of self-discipline and external discipline as well as reality and idealism.

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Imitation and Morals in the Primitive Society NIE Yunwei 2004(2): 25-28.  Abstract ( )   PDF (1237KB) ( )   What are the functions of imitation in primitive culture? Traditionalexplanations of it are largely in aesthetics. This thesis explores from culturalanthropology the great functions of imitation in primitive material productionand spiritual construction. Imitation also plays a very important part in promoting the beginning, formation and development of primitive moral consciousness.

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A Comment on Chen Duxiu's Moral Revolution WU Lingling 2004(2): 29-35.  Abstract ( )   PDF (1276KB) ( )   Chen Duxiu's ideas about the moral revolution that he advocated during the May Fourth Cultural Movement occupies a special position in his thoughts. A comment of his ideas may provide us with some useful hints for our moral construction at present.

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On the Significance of “Coming-to-be”to Confucian Ethics YANG Qingrong 2004(2): 36-39.  Abstract ( )   PDF (1241KB) ( )   In the Confucian schools, “coming-to-be” is avery important concept, from which many Confucian categories and propositions can be fundamentally interpreted. Only on the basis of correctly understanding the connotationand significance of “coming-to-be”, can we accurately comprehend the meaning of “golden mean”, “jen”, “zhong-shu-zhi-dao” and “tien jen ho yi”, can wegrasp the thought charactertics of Confucianism emphizing sprtitual traits andthe way of act through self arriving at others.

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“Propriety” and “Ceremony and Propriety” in Traditional Thoughts——Discussing Concurrently the Moral Function of “Propriety” and “Ceremony and Propriety” JIANG Jingping 2004(2): 40-43.  Abstract ( )   PDF (1240KB) ( )   The cognition of “Propriety” and “Ceremony and Propriety” has experienced atortuous process in our country. Many expositions on“Propriety” and “Ceremonyand Propriety” in traditional morality includes reasonable core of thoughts. We should make good use of this wealth, bring amply its moral function into play,develop widely education of ceremony and propriety and strengthen moral construction of citizenship and socialism's construction of spiritual civilization.

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On Value Orientation of Ancient China's Confucian Philosophy WANG Zhigang 2004(2): 44-47.  Abstract ( )   PDF (1244KB) ( )   Confucianism, an important school of philosophyin ancient China, contains extensive knowledge and profound scholarship and radiates wide and far-reaching impact. Its fundamental spirit and value orientationcan be generalized as “the doctrine of being saintly inside and kingly outside”. This thought of Confucianism has been interpreted differently in the ancienttimes and the modern times, which involves such relationships as between internal cultivation and external utilization and between the Chinese traditional learning and the Western learning. The doctrine of “being saintly inside and kinglyoutside”as a value, its ontology is based on the ontology of “heavenly laws”and “human relations”in the heaven-man relationship, and its epistemology isbased on the thinking of inner transcendence and the view of “integrating knowledge and behaviors”.

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How the Universal Justice is Possible?——Plato's Theory of Justice and its Elucidatio YAN Hui 2004(2): 48-54.  Abstract ( )   PDF (1274KB) ( )   Plato tries to solve the basic problems such as what justice is,howit is possible and what value it has.Both ways to ask the question and to solvethe problem is Platonic.What is benefit for us is the soil on which the justiceis rooted and the way by which the societyprovides justice.It is a hard and complicated social and historical process to realize justice.It Is possible to builda society with relative justice only by pushing the process of democracy,makingthe idea of justice root deeply in people's ordinary life,on which we are designing a system by which we can defend,express and realize justice.

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On the Coordinated Development of Economy and Ethics in China LIU Xiufen, ZHANG Wenyan 2004(2): 55-58.  Abstract ( )   PDF (1238KB) ( )   From the point of view of social development of China, the coordinateddevelopment of economy and ethics is the advice from historical experience inour social development. What's more, it is the internal foundation, realist requirement and primary laws. As a result, approaches of realizing it are demanded.First, to make systematic arrangement and chose of policy; Second, as an organicand united practical process; Third, to be the spirit, psychology and action ofevery member in the society.

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Dharma Personality of Main Body in the Market Economy is Taken Shape at Many Mechanism of Manage in the Laws and Morals ZHANG Weiguo 2004(2): 59-63.  Abstract ( )   PDF (1229KB) ( )   The honest trust is one of primary elements for healthy developmentof the market economy. The honest trust is just effective when it must become personification and dharma personality in the course of material social practice.The dharma personality is not only prevalent rules for the bargain accorded butalso it should be an internality of the main body in the market economy. It isonly way realistically and unfailingly to shape many layers mechanism for growthof the dharma personality in the manage in the laws and morals.

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Suicide:an Important Ethical Problem FENG Weidong 2004(2): 64-67.  Abstract ( )   PDF (1248KB) ( )   Suicide, one of ten factors causing death, has increasingly drawnpublic attention due to the tendency of more suicide among the youth than ever before; This article is to seek the external factors of suicide in the multiple perspective, such as: politics, economics, society, disease, culture, etc.

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On the Moral Accomplishment of Officials TANG Zhongming 2004(2): 68-71.  Abstract ( )   PDF (1237KB) ( )   In contemporary society the role of ruling by moral forces is becomingincreasingly outstanding. To rule by moral forces officials are required to stengthen their moral accomplishment, which has its own connotation. In order to reinforce the moral accomplishment of officials, the officials are demanded to establish correct concept of power, honesty and family.

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The Principle of Limited Honesty on the Condition of Market-Directed Economy LIU Kefeng, WANG Feng 2004(2): 72-75.  Abstract ( )   PDF (1240KB) ( )   Honesty is a kind of virtues, which is no need to discuss. However, in the area of market-directed economy, the principle of honesty putted out no matter from morality utilitarian or from morality idealism, does not possess universality. Therefore, the principle of belief on present market-directed economy ought to be a kind of limited honesty with a necessary tension and flexibility. This honesty not only has wide general adaptability but also a logical starting point of ideal honesty spirit of the unity of cultivating method and destination value.

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Talking about the Social Security Mechanism of Credit Construction WANG Shuqin 2004(2): 76-80.  Abstract ( )   PDF (1251KB) ( )   The necessity and impendency of the credit construction is particularly projected by both the non-spontaneous forming of good social credit and the obstacle to the healthy development of market economy brought by the discreditable behavior .Based on the creation of credit circumstances ,this paper puts forward four security mechanism of credit construction namely law mechanism, supervisory mechanism , unveiled information mechanism, educationmechanism to impel people to act in accordance with virtue.

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College Students' Outlook on World, on Life and on Value CHENG Xinying 2004(2): 81-84.  Abstract ( )   PDF (1239KB) ( )   The formation of college students' outlook on world, on life and on value is a procedure, in which the three outlooks and the object and the environment of acceptance mutually influence each other. College students' knowledgestructure, outlook on value and quality of willpower decide the tendency of theacceptance of three outlooks and the procedure of inner transition. The information of three outlooks reflects the depth of reality and the degree of agreementbetween the inner knowledge structure and the outlook, influencing how much it will be accepted, while the acceptance environment can check, reinforce and change the three original outlooks. People should treat the three outlooks with moreprofound and spiritual connotation, to make them more innovative in conception and more coherent with reality.

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From Idealism to Empiricism——On the Modern Turning Value Aims in Traditional Education LIU Tiefang 2004(2): 85-90.  Abstract ( )   PDF (1274KB) ( )   The ethical education tradition was based on the consanguineous patriarchal clan system & agricultural civilization. And it has been revolving aroundthe Confucian culture. As a result, it has strong rooted thinking pattern in the process of modernity. In the course of stepping into the market economy and democratic & legal construction, we must introspect the moral idealism, but cannotfall into moral nihilism. We should neither be conservative nor radical. To ponder over the ethical value problems we are faced in contemporary China, we should have dialectical minds that exceed efficacy and interest.

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Dialogical Learning Centered on Learners' Activities and Moral Education JING Zhongwen 2004(2): 91-96.  Abstract ( )   PDF (1277KB) ( )   This paper is a study on the dialogical learning for moral education based on C.O.Schrag's philosophical hermeneutics and K·J·Gergen's Social construction amony others. Human beings construct moral and creative life through discourse andinteraction. This human dialogue can change the future uncertainty for possibility. And that can change the possibility to learners' creative activities. Learners grow up as moral and creative adults through the dialogue. Therefore they canalways construct a better communal future through dialogue. Reciprocating eachother's understanding and idea is to realize one's potentiality, to create culture, and to live a personally meaningful life with others in community That is tosay, the dialogical engagement in a class toward upcoming better future paves away to the learners' personal growth. Morality in the dialogical community is found in the “fitting response”. This fitting response to others' moves, intellectual or practical, are moral and aesthetic at the time. In other words, the life of fitting responses means unconditionally loving a suffering other in the present of our communicative praxis. Thisself-realization can be achieved through the dialogical-learning in moral education and school. Accordingly this dialogical learning can develop school and social community asthe creative cultural community based on love. Here I insist that moral education and school should radically be converted into the dialogical learning centeredon the learners' activities beyond molding education centered on the teacher.

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On the Internal Law of the Civil-Morality Construction PENG Bolin, LI Xing 2004(2): 97-102.  Abstract ( )   PDF (1280KB) ( )   The key of making the civil-morality construction effective is to learn and grasp its internal law。The moral-internalization is a objective law beyond the will of human being consist in the course of civil-morality construction and determines the genesis and development of the civil-morality。The action course of the moral-internalization law embodies the unity of heteronomy and autonomy,the unity of passivity and activity as well as experience a series of phases。Therefore,we should integrity the heteronomy with autonomy,instillation withacceptance,advance with popularity.

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Some Issues Concerning the Idea of Ruling by Moral Forces QIAN Junjun 2004(2): 103-109.  Abstract ( )   PDF (1291KB) ( )   When we implementing the strategy of ruling bymoral forces, we shouldrealize the reasonable factors in the traditional ruling ideas of China while trying to check them critically. Specifically speaking, we need to see the difference between the contemporary idea of ruling by moral forces and traditional idea of ruling by moral forces. To rule by moral forces must be fit for the new conditions of our times.

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Comparison and Investigation of Nozick's Holding Justice Thought and Rawls' Distributive Justice Thought LIU Xukuan 2004(2): 110-117.  Abstract ( )   PDF (1309KB) ( )   What are the standards that ensure just distribution? If distributionmust accord with just distributive principles,how to distribute the basic rights and elements of equality? Rawls and Nozick deeply investigate distributive justice in different directions. Starting from the right of equality, Rawls animadverts utilitarianism and substitutes it with "two principles as fairness and justice", and thinks everyone should be equal and people should distribute wealth according to "the principle of justice as fairness", unless we have the enough reasons that can justify everyone should be unequal. He requires distributing public resources and systems of liberty by the principle of justice as fairness. Starting from inalienable rights of man, Nozick thinks that everyone should be unequal, unless we have sufficient reasons that can justify everyone should be equaland without the consent of the individual, others can not infringe upon his property and rights with any excuses. He advances the justice of "holding" with a theory of qualification and entitlement, and maintains individual economic and free rights and the right of property. This thesis also differentiates and comparesbetween Rawls and Nozick in the following important aspects: utilitarianism, the right of property, the national function, liberty and equality, and the significance of social stability, etc.