功利主义的

The theory of ruling by law features largely liberalism,scientism and bentham...

此时 ，其法治理论的突出特别是自由主义、科学主义和功利主义。

The author agreed with the thought of YESHIs benthamism and the academic value which is against Confucian Philosophy.

最后对叶适功利主义思想并没有战胜理学而成为官学的种种因素作了进一步探索。

The aim of this paper is for the first time to put forward the idea of culture energy coming up to equilibrium in the dynamic state .on that basis, The writer tried to expatiate on the subject of the ideological system of YESHIs benthamism again and sought after the destiny of that system.

本文首次提出"文化能量动态均衡理论"，并在此理论的背景下，尝试对叶适功利主义思想体系进行再阐释；在肯定叶适功利主义思想本身以及在反理学上的学术价值的同时，对其思想的社会价值给予了重新定位和探索。

In some deep senses, deontology and utilitarianism reflect the ethical trend of market economy.

本文在对道义论与功利主义进行深层分析的基础上，认为以责任和义务为行为依据，主要着眼点是道德行为动机，把义务和责任看作是其理论的中心概念的道义论伦理学和以行为的感性快乐与痛苦为出发点，主张行为的善恶在于它所能带来的快乐的量是否超过痛苦的量的功利主义伦理学都构成了信息披露法律制度的伦理学基础。

Political or moral utilitarianism and aesthetic utilitarianism are the two main traditions in modern Chinese aesthetics. The former considers aesthetics and art to be tools for political struggles or moral preachment, and requires them to "serve"directly for political or moral purposes, while the latter, taking aesthetics for the sake of life, or thus a life concept of aesthetics, is against the consideration of aesthetics and art to be tools for politics or morality, and requires them to affect intrinsically the improvement of life state. Liang Qichao is the direct ideological source in the end of the 19〓 century for the former, while Wang Guowei the founder for the latter.

真正构成中国现代美学的两大传统是政治、道德功利主义和审美功利主义：前者主张以审美和艺术作为政治斗争或道德说教的工具，要求审美和艺术直接"服务于"政治或道德目的；后者主张为人生的美学，或者是人生论美学，反对审美和艺术直接充当政治或道德的工具，而是要求审美和艺术内在地作用于人生境界的提升；前者在19世纪的直接思想源头在梁启超，而后者的开创者是王国维。

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

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.

道义论遮蔽下的功利主义道德传统，一方面使道义论的道德要求能够在现实生活中得到践履和发挥作用，另一方面使现实生活中的功利追求、感性欲望被控制在道义、理性的轨道上。但是，道义论遮蔽下的功利主义道德传统带有某种"欺生性"、"他律性"、"非纯洁性"的特点，成为"聪明人的远虑"，失去了道德固有的理性自觉、情感自愿的特质。

If utilitarianism is wron9, a proponent of economic analysis has a choice : He or she can either abandon the normative use of the Pareto criteria in favor of a nonutility — based efficiency criterion or try to construct nonuti1itarian normative arguments for the Pareto criteria ...

如果功利主义是错误的，那么经济学分析的支持者就有了一个选择：即或是为了非效用基础效率标准，他或她可以抛弃帕累托标准的规范用途，或是为了帕累托规范构建非功利主义规范的观点。

As a leading philosopher in the utilitarianist ethics,Mill s main thoughts on ethics has a profound influence,particularly when he refers to "the greatest welfare for the majority of the people" with qualitative and quantitative differentiation as a principle for ethics,which adds much weight to utilitarianism.

作为功利主义伦理思想的代表人物，穆勒的道德学说影响深广，尤其是他将有质和量的差别的&最大多数人的最大幸福原则&作为道德原则，为功利主义画上浓墨重彩的一笔。

His utilitarianist ethics have been infuenced by the west utilitarianism represented by Bentham to a large degree, namely emphasis on "egoistic", and emphasis on "egoistic" beyond "profitable group". But at the same time, he does not accept Bentham's thought totally.

作为在历史上颇具影响力的一位思想家，梁启超许多观念都带上了西方观念的色彩，他的功利主义伦理观在很大程度上就受到了西方功利主义思想的代表－边沁的影响，即重视&利己&，并强调在&利群&之上的&利己&。

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。