伦理的

In 2009, Jean-Paul Agon has been named the recipient of the Ethics Resource Center's Pace Leadership in Ethics Award (the oldest American organization devoted to ethics), for the accomplishments and contributions of L'Oréal to advance ethical business management.

2009年，因欧莱雅集团在推动商业伦理道德管理方面的成就和贡献，安巩先生被授予"商业伦理领导"荣誉，这是由伦理道理资源中心（该中心是美国历史最悠久的伦理道德机构）组织的专门奖励在伦理方面表现出色的商业领袖的奖项。

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。

As a result, their own ethics become a brilliant mixture of Islamism and Chinese traditional ethics in Chinese land.

或者说，他们的伦理思想是伊斯兰教伦理思想与中国传统伦理学说相互交融的产物，是伊斯兰教伦理思想在中国这块土地上结出的奇葩。

We have to re- examine a modern science technique ethics value, its ethics value has just and takes two heavies, but takes ethics value's severity to perplex mankind should also change from the person and the nature, person and the society, person and one self's three angle occurrence to the evaluation method of modern self-contradict problem of the science and technology ethics.

我们必须重新审视现代科学技术伦理价值，其伦理价值具有正、负两重性，而负伦理价值严重困扰着人类。对现代科技伦理矛盾问题的评价方式也应该从人与自然、人与社会、人与自身三个角度发生转变。

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

Different arrangement of property right embodies different direction of ethic value: private property right makes the individual widely known and reveals the efficiency, public property right emphasizes on the entirety and purses fameless reviewer, the ethic of common property right realizes the dialectic unification of efficiency and fairness ,and it is the rejection of the two.

不同的产权安排彰显着不同的伦理价值取向：私有产权伦理张扬了个体而凸显了效率，公有产权伦理注重整体而追求公平，共有产权伦理却实现着效率与公平辨证统一，是对二者的扬弃。

From the standpoint of the conditionality between culture and ethic, this paper has inquired into the relationship between the Chinese traditional culture and i ts ethic in the perspective of culture. Based on the elucidation of the structure, especially the genotypical structure, of the Chinese traditional culture, it has exposed not only the genetics and the developing process of the Chinese traditional ethic and of the corresponding ethics, but also the cause of its expansion and its stability in the wh...

以文化与伦理相互制约立论，从文化视角对中国传统文化与伦理道德的相互关系进行考察，揭示传统伦理道德及其学说的发生、形成及其在传统文化中扩张和稳定性的根源；依据中国传统文化的&基因&结构，从不同侧面阐述传统伦理道德在整个文化结构中的地位；根据中国传统文化多元整合的特点，揭示伦理道德及其学说在传统文化中扩张的道路和机制。

Then the thesis tries to solve the financial crisis in follow area: the rebuild of the indemnificatory of the economical ethic, the establishment of the ethical system, the professional ethic in financial areas, and the construction of the ethical circumstance and the influence of internet technical.

然后分别从经济伦理保障体制的重建，伦理制度建设，金融职业伦理和伦理氛围建设等方面具体讨论如何解决当前金融危机。

Information law is made to regulate information activities, as information activities are different from other kinds of activities of man, ie, they are wide-ranging, world-widespread and varied and much uneasier to be regulated, it is required that the information law embody information ethical value to make information law have good effect on information activities. To embody information ethical value these three asp ects are necessary : first, information law has a information ethical purpose ,ie, a pur

信息法对信息活动进行调整，由于信息活动具有与传统的其他活动所不同的广泛性、跨地域性、丰富性以及快速变化性的特征，因此，传统法律难以对信息活动进行有效调整，而信息法要能对信息活动进行正确而有效的调整，就必须合理地奠定信息法的伦理基础：信息法首先要确立正确的伦理目的，即保障公民的信息权利和信息社会的有序发展；其次，信息法要体现基础的信息伦理价值，即维护信息传播自由、信息主体平等以及信息活动公正的信息伦理价值，并以实现这些价值为目标；最后，信息法在动态的实施过程中要保持价值不偏离，就要在立法者的信息伦理尺度

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。