道德原则 - 网络例句 - 英语人，englisher

Kant s moral philosophy began from moral motives, which clarified the apriority of good will and responsibility and regular pattern.

康德道德哲学从道德动机入手，阐明了善良意志、责任、规律的先验性，主观原则和客观规律的符合原则，定言命令的强制性、普遍性和必然性，得出"普遍立法""、人是目的""、意志自律"三大道德法则。

The other is communistic moral constructing with the selfless principle in the commie and the advanced mentality people.

我国当前的道德建设应当分为两个层次：一是在普通公民中进行以集体主义为原则的社会主义道德建设；二是在共产党员和一切先进分子中进行以大公无私为原则的共产主义道德建设。

It expounds the distinction of value choice,methodology principle ,and cultural spirits between China and the West.It explains the great importance of the harmonious combination and cross-fertilization of the Chinese and the Western cultures, and the great significance of absorbing the scientific spirits and rational law of Western philosophy.

两位圣哲都在伦理道德领域中探索，有着丰富的道德哲学思想，通过对两人的道德哲学作出比较性的研究，揭示中西不同的价值取向、方法原则和文化精神，说明实现中西文化的交融、互补、批判吸取西方哲学的科学精神理性法则，对于我国物质文明建设、科学技术进步、构建当代中国文化都具有重要的理论意义与实践意义。

On this basis, some philosophers suggest that general moral rules can be derived from reason, according to Kantian ethical rationalism, or by intuition, according to ethical intuitionism.

也有道德学家认为，应从具体的道德事实出发，然后上升为较为宽泛的原则〔如罗斯的直观通俗理论〕。道德学中的另一问题，是如何证明一种道德信仰的合理性，及如何变道德信仰为道德知识。

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。

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。

Its main contents are: its guiding ideas and basic principles-sticking to Marxism, Leninism, Mao Zedong"s thoughts and Deng Xiaoping"s theory, and the important ideas and the "three representatives"; sticking to obeying and serving the central task of theParty and the Nation, sticking to the core concept of serving the people and the collective principle; sticking to inheritage and innovation; its strategically task is to build socialist moral system coping with the socialist marketing economy and socialist law system; Its basic means and measures are to combine the rule of running the Party by virtue and running the government by virtue is the core concept of running the country by virtue; the moral construction and spiritual civilization is the fundamental projects of running the country by virtue; the final target is to teach the people with virtue and to improve the fully development of human civilization.From the beginning of the new century, people in China have stepped into a better-off society and China has entered into a new period of pushing forward towards socialist modernization.

其主要内容有：以德治国的指导思想和基本原则坚持以马克思主义、毛泽东思想、邓小平理论和&三个代表&重要思想为指导，坚持服从和服务于—党和国家的中心工作、坚持以为人民服务为核心和集体主义则、坚持继承与创新、先进性与广泛性相结合的社会主义道德建设的原则；以德治国的战略任务—建立与社会主义市场经济相适应、与社会主义法律体系相配套的社会主义思想道德体系；以德治国的基本途径与措施—以德治党和以德治政相结合是以德治国的重心和关键所在，公民道德建设是以德治国的基础工程，德法并举是以德治国的基本措施；以德治国的终极价值目标—以德育人，促进人的全面发展。

In his opinion,the theory of sensibility,which was put forward by Hume,goads morals to experience,thus it illustrates morals through empiricism.

他认为以休谟为代表的感性论实质上是把道德的根据放在经验上，让道德遵循经验的原则，从&经验&来解说道德。

The message of Hauser's book, to anticipate it in his own words, is this:'Driving our moral judgments is a universal moral grammar, a faculty of the mind that evolved over millions of years to include a set of principles for building a range of possible moral systems.

Hauser 的书要传递这样的信息，如果用他自己的话说，就是：'操纵我们的道德判断是一个通用的道德语法，经过百万年来进化的思维能力包括一套建立起可能的道德系统范围的原则。

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。