伦理

The content of the first chapter are the relationships of the research on the thoughts of the economic ethics of Marx, classic plutonomy, fantasy socialism and the thoughts of other thinkers coetaneously.

首先在导论中论述了经济伦理的定义、学科性质和中国、西方两条思想源流之后，第一章探讨了马克思经济伦理思想与古典政治经济学和空想社会主义以及马克思同时代的思想家的经济伦理思想的渊源关系。

The definition of the economic ethics〓, the character of the subject and the thoughts provenance of China and West are discussed in the prologue. The content of the first chapter are the relationships of the research on the thoughts of the economic ethics of Marx, classic plutonomy, fantasy socialism and the thoughts of other thinkers coetaneously.

首先在导论中论述了经济伦理的定义、学科性质和中国、西方两条思想源流之后，第一章探讨了马克思经济伦理思想与古典政治经济学和空想社会主义以及马克思同时代的思想家的经济伦理思想的渊源关系。

The chapter four studies the today's meaning from the economy ethics of the West Han Dynasty, dualistically analyses the functions of economy managed by privates on governments, and researches into the relations between the economy ethical and political systems from the views of economy and political systems, concluding the necessary oiling rotations between economy ethics and ideology.

第四章主要从经济制度、政治制度和意识形态方面论述了西汉经济伦理思想的当代意义，辩证分析了官营经济和民营经济的作用，探讨了经济伦理与政治制度之间的相互关系，得出了经济伦理与意识形态和谐共处的结论。

Marx described the ethic relationship of the community proprietorship and the feudatorial proprietorship or rank proprietorship and the ethic relationship of the capitalism and socialism proprietorship in the future.

马克思论述了公社所有制和封建的或等级的所有制伦理关系、资本主义所有制的伦理关系和未来社会所有制伦理关系。

Dr. Amitai Etzioni, a sociology professor at George Washington University who taught ethics at Harvard Business School in the 1980's, said that while many business schools had begun offering ethics courses,"they ghettoize the class."

1980年代在哈佛商学院教授伦理课的乔治华盛顿大学社会学教授艾特吉欧尼表示，尽管许多商学院已开始开伦理课，「他们却将伦理课程视为不值得去教的次等课程」。

Beginning with the definition of Universal Ethic, this thesis thoroughly analyze the reason and the manifestness of the dilemma, analyze and integrate the outlet of Universal Ethic by the historic way, then put forward a new practical approach.

本文主要从对普世伦理的界定出发，对普世伦理陷入当代困境的原因、表现进行深入的理论分析，对普世伦理的出路给予历史性的分析与整合，并在此基础上提出新的实践方法。

Institutional ethics involves neither the "moralization of institutions" nor the "institutionalization of morals."

制度伦理既不是什么&制度的伦理化&，也不是什么&伦理的制度化&，而是对制度的伦理分析。

The Lynn White debate, which begun when White called for a rethinking of Christianity or its replacement by a nonWestern religion, has proved an obstacle to dealing with the environmental crisis The defense of Christianity that followed inhibited Asian and comparative environmental ethics in the West and did not produce environmentally useful results Whenever the relationship of religion and the environment was raised, the discussion quickly shifted to the issue of Christian responsibility for the environmental crisis The problem with the debate is that in many important ways, the White thesis is correct: Christianity is indeed responsible to a significant degree in that Christianity desacralized nature and it supported policies politically in the Middle Ages that encouraged now harmful human population growth and promoted science and technology, much of which has proved to be environmentally problematic There was nevertheless a second tradition of which Saint Francis of Assisi was a part that was environmentally friendly and that could be useful in rethinking Christianity environmentally It is however unlikely that Christianity will prove useful in the development of an environmental ethic in nonWestern countries or that nonWestern religions will succeed in producing an environmental ethic in the West It is therefore important that religious scholars move beyond assigning blame for the environmental crisis and find ways for the major world religions to help develop environmental ethics as best they can within their own cultural spheres

林恩怀特争论始于怀特关于对基督教进行重新思考或者由非西方宗教取而代之的呼吁。林恩怀特争论已经被证明成为处理环境危机的一个障碍。由此而起的对基督教的辩护制约了亚洲和其他比较环境伦理学在西方的发展，没有产生对环境有益的结果。无论何时，当人们谈及宗教和环境的关系的时候，讨论都会迅速转向有关基督教对环境危机责任的讨论。这一争论的关键在于，怀特的论文在很多方面是对的：基督教的确在相当大的程度上造成了自然的世俗化，并且在中世纪，基督教在政治上对现在看来有害的人口增长的政策提供了支持，促进了科学和技术的发展，很多诸如此类的政策已经被证明对环境是有害的。但是，基督教还存在另一种对环境友好的传统，Assisi城的&圣芳济&运动就是其中一例，这种传统也许对于从环境角度重新认识基督教是有益的。但是，对于非西方国家环境伦理的发展，基督教将很难能够有所作为，非西方宗教也不大可能成功地在西方产生出某种环境伦理。因此，对于研究宗教的学者们而言，重要的是要走出谁应该为环境危机受到指责的争论，找到世界各主要宗教如何在其各自的文化范围内对发展环境伦理提供最佳帮助的方法。

The development of the ethical brand Yunaling of Exorcism Culture must follow the principles of entirety, subjectiveness, dialectics, high grade and delicately packing; Employ the strategy and ways of throwing away the fantastic; regarding for science, keeping back mysteries, reforming vulgarization, promoting peculiarity, projecting the brand, overcoming its chaos, researching their relationships, and paying attention to series. It must create a ethical brand, promote the ethical brand and advance the Exorcism Culture"s regeneration, revive and remultiply. Promoting the development and exploitation of Exorcism Culture in many-sided angles and series, So as to coil our country"s socialism culture more prosperity.

沉陵摊文化伦理品牌开发须遵循整体性、主体性、辩证性、高品位、精包装等原则；采用抛弃荒诞性、讲究科学性、保留神秘性，改造庸俗性、提升奇特性、突出品牌性、克服零乱性、探求相关性、注重系列性等策略、方法，在摊技、摊歌、摊舞文化等方面打造伦理品牌，提升伦理品位，促进摊文化的再生、再活、再繁等，促进滩文化资源的多角度、多层面的开发利用，以繁荣我国的社会主义文化。

Mamuteyi " is not merely people and nature inside Yi traditional society of Liangshan, interpersonal relationships and code of conduct, ethics thought and norm of the ethics too, it is influencing the Yis' outlook on life, value orientation, take shape and develop in the ethics view."

玛牧特依》不仅是凉山彝族传统社会内部人与自然，人际关系和行为准则，也是伦理思想和伦理道德的规范，它影响着彝族人的人生观，价值取向，伦理道德观点的形成与发展。

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。