伦理

First,the aim of education as"human ideal"contains a strong sense of ethic;secondly,the moral of the educational subjects mainly refers to the morality of the teachers who gain their subjectivity in practice;thirdly,ethic functions in the process of education as adjuster,encourager and promoter;fourthly,morality is a key point in school work a...

一是作为"人类理想"的教育目的所蕴含的伦理意蕴，即追求优秀和卓越的美德精神、追求崇高和生命意义的人生智慧、追求他律与自律相统一的道德规范；二是教育主体的伦理规范主要指在实践的伦理道德问题中确证了教育主体地位的教师的道德原则；三是在教育过程中，存在着伦理调节、伦理激励、伦理升华等功能；四是伦理道德作为教育内容，是学校教育实践中的一个核心。

Economy determines ethic only in the final analysis and if we make economy as the ethical starting-point it will inevitably get rid of the humanity nature of ethics and make the subject free of moral responsibility and bring about economical conciliarism. Although convention has same origins as ethics in etymon, content and function, it's difficult for it to qualify as the ethical starting-point for it lacks the spiritual essence that ethics has. Religious love-knot of ethics is just an artificial ultimate hypothesis of the rationality of value, but the religion's nature of inversion of man and God make it unable to be the ethical starting-point.

经济只是在"归根结底"的意义上"决定"伦理，若把经济作为伦理始点必将抹煞伦理的人文本性，消解主体的道德责任，导致经济至上主义；习俗尽管在词源、内容、功能上与伦理有诸多渊源，但由于习俗缺乏伦理的精神内涵而难以成为伦理始点；伦理的宗教情结不过是对价值合理性的虚拟的终极设定，宗教人神倒置的本质决定它无法成为伦理始点。

Economy determines ethic only in the final analysis and if we make economy as the ethical starting-point it will inevitably get rid of the humanity nature of ethics ethic and make the subject free of moral responsibility and bring about economical conciliarism. Although convention has the same origins as ethics ethic in etymon, content and function, it ' s difficult for it to qualify be qualified as the ethical starting-point for it lacks the spiritual essence that ethics ethic has. Religious love-knot of ethics ethic is just an artificial ultimate hypothesis of the rationality of value, but and the religion ' s nature of inversion of man and God make it unable to be the ethical starting-point.

经济只是在"归根结底"的意义上"决定"伦理，若把经济作为伦理始点必将抹煞伦理的人文本性，消解主体的道德责任，导致经济至上主义；习俗尽管在词源、内容、功能上与伦理有诸多渊源，但由于习俗缺乏伦理的精神内涵而难以成为伦理始点；伦理的宗教情结不过是对价值合理性的虚拟的终极设定，宗教人神倒置的本质决定它无法成为伦理始点。

Chinese ethical culture and moral spirit have a long history,with many rich,meaningful ethical principles,such as filial piety presented family ethical liability,philosophy of humanity presented interpersonal ethical liability,devotion and gregariousness presented professional ethical liability,patriotism presented social ethical liability,benevolence presented environmental ethical liability etc.

中华民族的伦理文化和道德精神源远流长，博大精深，其中蕴涵着丰富的父慈子孝、兄爱弟悌的家庭责任伦理；修己安人、仁者爱人的人际责任伦理；重义济世、敬业乐群的职业责任伦理；天下兴亡、匹夫有责的社会责任伦理；民胞物与、爱惜万物的环境责任伦理等责任伦理思想。

From May 4th Movement of 1919 to the 1920s, sex love narrations in Chinese novels were rather an enlightenment and liberation in that particular era with four characteristics. Firstly, sexual desire was endowed with rationality with regard to liberation of human nature and mutual love. Secondly, with an epochal concern for a stronger and superior race, greater attention was paid to sexual parties concerned, mainly physically. Thirdly, new ethics on sex were promoted in that personal freedom on sex love was emphasized and sex love became an important way of self-fulfillment. Therefore, independence of sex love was advocated and the scope of sex love was also widened. Fourthly, the sex consciousness of this period had the mixed features of the past and the contemporary. Sex love narrations in the 1930s and 1940s showed a further exploration on the theme of human nature. First of all, sex was restored to a kind of desire. ShenCongwen probed the importance of harmonious sex love to a sound personality and Shi Zhecunrevealed that sexual inhibition could lead to the distortion, even frenzy of human nature. Bothexplored the influence and functions of sexual desire as human nature upon human personality,giving prominence to the irresistibleness of sexual desire and the significance of sexual desire asa motive. Then, human bodies driven by sexual desire were described and given greater attentionto. Next, ethics on sex were deconstructed either by Shen Congwen who opposed man-madeethics with law of nature and the School of New Sensation who replaced traditional ethics on sexwith exchange rules in consumption, or by Shi Zhecun who spared no efforts in representing thecomplete failure of social rules, including ethics on sex, due to the impact from sexual desire.The direct effect was a paleness of the ethical binding force on sex. Last, sex consciousness inthe works of female writers emerged. In the early works of Ding Ling, the sexual desire of thefemale is no longer a ramification of emotion but an independent one. In addition, in the sex lovenarrations of other female writers, such as Mei Niang, strong self-consciousness on the socialstatus of the female is also reflected. Sex love narrations in the late 1970s and early 1980s wereactually a re-enlightenment in the spirit of humanism, whose major features include humanisticlegitimation of sex love within the boundary of ethics, a blend of sex love narrations withnational concepts and national myths as well as the aesthetic, poetic descriptions of humanbodies etc. In the middle and late 1980s, sex love narrations entered a stage of exploration forpluralism. First, by restoration of sexual desire, writers of this era restored human nature, thevery original state of human being. Different emphasis and tendencies could be seen in differentwriters: looking at sex love dialectically and trying to describe its creative as well as destructivecharacteristics; connecting sex love with violence and trying to reveal the evil side of humannature through it; emphasizing the creativeness of sex love especially in the heritage of"wildness".

从"五四"到20世纪20年代，中国小说的性爱叙事是一种处在时代夹缝中的启蒙和解放，其所表现出来的特点，一是正面赋予性欲望以合理性，这种合理性是在人性解放和爱情前提下获得的；二是在强种育种的时代焦虑影响下小说性爱叙事表现出对物质身体的关注，其焦点主要在体格方面；三是树立起新的性伦理道德观念，表现为强调在性爱问题上的个人选择自由，性爱成为个人自我实现的重要方式，从而赋予人在性爱问题上的独立性，同时还扩大了性爱表现的领域；四，这个时期小说性爱叙事中所表现出的性意识还具有新旧杂糅的特点。30、40年代小说性爱叙事表现出对人性主题的深化与丌拓，首先是把性还原为欲望本身来探索，沈从文从和谐性爱对健全人性的决定作用、施蛰存从性压抑会导致人性扭曲甚至疯狂的角度探讨作为人类本质性欲望的性对人性产生的影响和作用，突出了性欲力量的不可抗拒和作为人类行为的重要动力等方面的内容；其次在叙事中表现出对欲望化了的身体的描绘与关注；第三是解构了性的伦理道德，无论是沈从文以自然法则来反对人为的道德设置还是新感觉派用消费交换原则替代传统性伦理道德，或是施蛰存极力表现包括性伦理规范在内的社会法则在性欲力量冲击下溃不成军，其直接的效果都是使性伦理道德对人的约束力量显得苍白虚弱；第四，出现了由女性作家表现的女性性意识，在丁玲的早期作品中女性的性欲望不再是作为感情的衍生物而是独立的欲望存在，而在梅娘等其他女作家的小说性爱叙事中则表现出对女性社会地位的强烈自觉意识。70年代末80年代初期小说的性爱叙事实际上是在人道主义语境下的再次启蒙，其主要特征一是性爱在人道主义前提下获得合法性，但要求性爱不超出伦理规定的范围；再就是将性爱叙事同国家观念和民族神话相融合；此外还有对身体的描写审美化诗意化等。80年代中后期，小说性爱叙事进入了多元化探索的阶段，作家通过还原性欲望来还原人性、还原人类的本真状态，不同作家笔下表现为不同的侧重和倾向——以辨证的方式看待性爱，写出其具有的创造性力量和毁灭性特征；将性爱与暴力相联系并通过其来表现人性的黑暗；强调性爱的创造性作用，尤其在民族"血性"的传承方面。

Therefore,this traditional morality can play its role in practical life on one hand,namely,the gains-pursuing and perceptual desire are kept on the right track;but on the other hand,it is characterized by "cheating strangers","heteronomy"," non-purity ",favors "talents' foresight" and has lost its intrinsic characters: rational consciousness,emotional willingness and saintliness.

在对这些问题的回答上，显现出两种不同的思路，并由此形成了人类伦理文化长河中的两大传统：重功利的功利主义伦理传统与重道义的道义论伦理传统，它们反映了人类的两种价值选择倾向。前者我们称其为功利主义伦理传统，后者我们称其为道义论伦理传统。数千年来，这两大传统相互砥砺契合，共同融铸了人类的伦理道德精

With a clear understanding of theory and large numbers of facts, this article analysis the following problems by the view and method called materialist dialectics. First, the concept of information ethics is established when the moment people's life style begins to change in Information Age, with understanding of both the basic principle of moral life and moral problems existing in our society and have knowledge scope range from social practice to abstract theory. Second, the essence and forming rules of information ethics is revealed with the help of studying some basic questions and debating some characteristics from the philosophy point of view. Third, the further analysis of the system formula and social function is founded on debating the theory, which forms the system from the ethics point of view.

本文在梳理理论文献和掌握大量实证材料的基础上，以唯物辩证法的观点和方法为指导，对以下问题进行了分析和讨论：一、从信息时代人们生存方式的变迁入手，明确社会道德生活的基本要求，在认清信息社会存在的道德问题的基础上，从社会实践到理论抽象，确立了信息伦理观念；二、从哲学的角度出发，研究信息伦理生成的基本理论问题，在厘定相关概念的基础上，讨论了信息伦理的特点，揭示了信息伦理的本质及其生成规律；三、从伦理学的角度出发，在讨论构建信息伦理体系的理论依据的基础上，进一步分析了信息伦理的体系结构和社会功能；四、从社会实践的角度出发，研究信息伦理在信息传播过程中的应用问题，从理论回到实践，提出了较为系统的信息伦理原则和信息道德规范。

Finally, based on the reality of Chinese socialism market economy, the author dissects the vacancy incurrent construction of Chinese enterprise ethics, draws lessons from the success of overseas' Chinese business ethics, analyses the ethics resources adoptable including the Marx's economy ethics , the synthetical nature and modern-meaningful turns of Confucian ethics, and Amartya ?

最后，立足于中国的社会主义市场经济现实，解剖现行中国企业伦理建设的缺失，借鉴海外华人企业伦理的成功，分析可采用的伦理资源，包括马克思经济伦理、儒家伦理在综合性和现代意义上的转轨以及阿马蒂亚·森整合后果论和义务论，提出中国企业伦理建设的参考性建议。

The eco- economic ethic sees its particular nature in its criticism of, its succession to, and its surpassingness of the conventional economic ethical thoughts of mankind .

生态经济伦理的特殊本质是通过生态经济伦理批判、继承和超越人类传统经济伦理思想的逻辑过程来体现的；生态经济伦理的独特特征主要是通过生态经济伦理意识、生态经济伦理关系和生态经济伦理实践的特殊内容来反映的。

From May 4th Movement of 1919 to the 1920s, sex love narrations in Chinese novels were rather an enlightenment and liberation in that particular era with four characteristics. Firstly, sexual desire was endowed with rationality with regard to liberation of human nature and mutual love. Secondly, with an epochal concern for a stronger and superior race, greater attention was paid to sexual parties concerned, mainly physically. Thirdly, new ethics on sex were promoted in that personal freedom on sex love was emphasized and sex love became an important way of self-fulfillment. Therefore, independence of sex love was advocated and the scope of sex love was also widened. Fourthly, the sex consciousness of this period had the mixed features of the past and the contemporary. Sex love narrations in the 1930s and 1940s showed a further exploration on the theme of human nature. First of all, sex was restored to a kind of desire. ShenCongwen probed the importance of harmonious sex love to a sound personality and Shi Zhecunrevealed that sexual inhibition could lead to the distortion, even frenzy of human nature. Bothexplored the influence and functions of sexual desire as human nature upon human personality,giving prominence to the irresistibleness of sexual desire and the significance of sexual desire asa motive. Then, human bodies driven by sexual desire were described and given greater attentionto. Next, ethics on sex were deconstructed either by Shen Congwen who opposed man-madeethics with law of nature and the School of New Sensation who replaced traditional ethics on sexwith exchange rules in consumption, or by Shi Zhecun who spared no efforts in representing thecomplete failure of social rules, including ethics on sex, due to the impact from sexual desire.The direct effect was a paleness of the ethical binding force on sex. Last, sex consciousness inthe works of female writers emerged. In the early works of Ding Ling, the sexual desire of thefemale is no longer a ramification of emotion but an independent one. In addition, in the sex lovenarrations of other female writers, such as Mei Niang, strong self-consciousness on the socialstatus of the female is also reflected. Sex love narrations in the late 1970s and early 1980s wereactually a re-enlightenment in the spirit of humanism, whose major features include humanisticlegitimation of sex love within the boundary of ethics, a blend of sex love narrations withnational concepts and national myths as well as the aesthetic, poetic descriptions of humanbodies etc. In the middle and late 1980s, sex love narrations entered a stage of exploration forpluralism. First, by restoration of sexual desire, writers of this era restored human nature, thevery original state of human being. Different emphasis and tendencies could be seen in differentwriters: looking at sex love dialectically and trying to describe its creative as well as destructivecharacteristics; connecting sex love with violence and trying to reveal the evil side of humannature through it; emphasizing the creativeness of sex love especially in the heritage of"wildness".

从&五四&到20世纪20年代，中国小说的性爱叙事是一种处在时代夹缝中的启蒙和解放，其所表现出来的特点，一是正面赋予性欲望以合理性，这种合理性是在人性解放和爱情前提下获得的；二是在强种育种的时代焦虑影响下小说性爱叙事表现出对物质身体的关注，其焦点主要在体格方面；三是树立起新的性伦理道德观念，表现为强调在性爱问题上的个人选择自由，性爱成为个人自我实现的重要方式，从而赋予人在性爱问题上的独立性，同时还扩大了性爱表现的领域；四，这个时期小说性爱叙事中所表现出的性意识还具有新旧杂糅的特点。30、40年代小说性爱叙事表现出对人性主题的深化与丌拓，首先是把性还原为欲望本身来探索，沈从文从和谐性爱对健全人性的决定作用、施蛰存从性压抑会导致人性扭曲甚至疯狂的角度探讨作为人类本质性欲望的性对人性产生的影响和作用，突出了性欲力量的不可抗拒和作为人类行为的重要动力等方面的内容；其次在叙事中表现出对欲望化了的身体的描绘与关注；第三是解构了性的伦理道德，无论是沈从文以自然法则来反对人为的道德设置还是新感觉派用消费交换原则替代传统性伦理道德，或是施蛰存极力表现包括性伦理规范在内的社会法则在性欲力量冲击下溃不成军，其直接的效果都是使性伦理道德对人的约束力量显得苍白虚弱；第四，出现了由女性作家表现的女性性意识，在丁玲的早期作品中女性的性欲望不再是作为感情的衍生物而是独立的欲望存在，而在梅娘等其他女作家的小说性爱叙事中则表现出对女性社会地位的强烈自觉意识。70年代末80年代初期小说的性爱叙事实际上是在人道主义语境下的再次启蒙，其主要特征一是性爱在人道主义前提下获得合法性，但要求性爱不超出伦理规定的范围；再就是将性爱叙事同国家观念和民族神话相融合；此外还有对身体的描写审美化诗意化等。80年代中后期，小说性爱叙事进入了多元化探索的阶段，作家通过还原性欲望来还原人性、还原人类的本真状态，不同作家笔下表现为不同的侧重和倾向——以辨证的方式看待性爱，写出其具有的创造性力量和毁灭性特征；将性爱与暴力相联系并通过其来表现人性的黑暗；强调性爱的创造性作用，尤其在民族&血性&的传承方面。

The split between the two groups can hardly be papered over.

这两个团体间的分歧难以掩饰。

This approach not only encourages a greater number of responses, but minimizes the likelihood of stale groupthink.

这种做法不仅鼓励了更多的反应，而且减少跟风的可能性。