建构公共行政伦理的路径分析

制度约束与德性激励是建构公共行政伦理的两种路径,国外学者称为外部控制与内部控制。这两种路径的建构必须以对政府组织和公共行政职业的特质分析为背景,制度约束是基于人性假设和公共性特质;德性激励是基于公共行政人员的伦理自主性的建立。在目前公共行政伦理的建设中,制度约束是最重要的,德性激励是其追求的目的。     

公共行政人员行为选择的伦理困境及其化解

公共行政人员作为最重要的公共行政活动主体,其职权行为对社会具有普遍影响力。然而,作为一个“利益人”,公共行政人员的职权行为具有多元的利益取向,进而可能产生行政行为的伦理困境。实现负责任行政行为的关键在于制度伦理建设、公共精神的彰显以及行政人格的塑造,通过外在约束和自我规制,从而构建以公共利益为导向的行政行为。     

当代中国行政价值观的规范体系

当代中国行政价值观的建构应从以下几个视角进行:理论上借鉴公共行政学的最新成果新公共服务理论,重塑公共行政的价值理性,回归公共行政的伦理关怀;同时从当代中国的现实出发,诠释科学发展观与和谐社会理念的行政话语指向;从行政主体、行政相对人、行政制度伦理、行政伦理环境等方面来建构当代中国的行政价值观的规范体系。     

构建官民和谐的公共行政伦理价值——从冲突的视角

构建和谐社会的提出主要是回应目前社会上存在着诸多不和谐因素。公共行政正义与效率的冲突,公共行政中伦理与法律的冲突。和谐与冲突的对应关系结构。如果没有冲突,和谐的价值前提就丧失掉了。通过培育并弘扬现代公共行政的理念,建构一个基于人人平等、人人参与社会政治事物的平台,建设合伦理化的正义的法律制度规范,从而化解冲突实现社会和谐。     

公正行政视阈中行政人员的角色定位

公正行政是构建社会主义和谐社会的前提条件和必然要求。行政人员只有在行政活动中不断反省自己所扮演的角色,通过否定“经济人”角色,肯定“公共人”角色和自觉实现“经济人”角色向“公共人”角色的转化．才能使自己的行政行为符合行政伦理道德,实现公正行政,促进和谐社会的构建。     

论社会主义市场经济下的"经济人"伦理

本文旨在探析社会主义市场经济条件下"亚当·斯密问题"的现实价值,从伦理需求机制、伦理约束机制、　　伦理机制的刚柔相济几方面界定了社会主义"经济人"的现实方位及伦理坐标,剖析了"经济人"伦理的经济基础,进一步阐明"经济人"的伦理效益。     

中国古代“人性恶”假设与管理

中国古代“人性恶”假设与管理赵国祥在中国古代的人性假设方面,有一种和＂人性善＂假设极其对立的假设,这就是＂人性恶＂假设。＂人性恶＂假设相对于＂人性善＂假设来说,把人性定义到另一个极端。这种对人性的假设,从其发展过程来看,它萌芽于商鞅（约公元前３９０－...     

"以人为本"对"经济人"的超越

本从“以人为本”对“经济人”理性逻辑的批判、对“经济人”人性层次的升华和对“经济人”视阈边界的拓展三个方面探讨了“以人为本”科学理念对“经济人”理论的超越,并以此确证了科学发展观的哲学基础．     

试论市场经济条件下道德与制度和谐的基础

道德是制度存在的前提,为制度提供伦理支持。体制的转轨形成了新旧道德与制度间复杂的矛盾关系,要消解这些矛盾,必须寻求二和谐的基础,这个基础就是道德第一假设。道德第一假设的确立意味着道德评价与制度约束在向度上的一致,消除了道德与制度之间内在紧张。重视道德第一假设,在一定程度上可以防止制度建立、移植过程中道德与制度间新的矛盾产生。     

董仲舒人性论再认识

董仲舒将“人性”范畴界定为人的自然性,但这种自然性不同于庄子的“自然性”,董仲舒把儒家伦理价值观念也论证为人的自然本性。善恶等人伦观念作为一种莱布尼茨意义上的“预定和谐”先在性地包容于人性范畴中,而后又展现于每个人的本性之中。因此,将董仲舒的人性论概括为“天赋善恶论”,似乎更符合其原意。重视人的自我创造性与自我超越性,是中国古代人性理论一大特点,而这一点又恰恰正是中西人性学说的会通之处。     

Uncertain dimensions. Western overseas empires in the twentieth century

I consider the extent to which Fichte might be classed as a German Jacobin. I argue that if we think of the history of Jacobinism as being driven by two main forces, a concern for private rights and a concern for the public good, then Fichte might be classed as a Jacobin because his ethical and political thought combines these two concerns. I also suggest that his argument for the right of existence in the Foundations of Natural Right and his idea of ‘public’ virtue, which can be found in his main work on ethics, The System of Ethics, provide a link between his philosophy and the radical phase of the French Revolution.     

Kant's orientation

Kant's ethics demand suppositions where a noumenal freedom does not contradict natural causality. A rational faith in God makes this possible, through a progressive program in nature, including history, through strife, culminating in the doctrine that the republican form of government represents man's essential ethical essence. This captures many traditional religious views but Kant asserts them as a rational exposition in response to modern and contemporary intellectual currents, especially Hume, Rousseau and Herder.     

Teaching ethics when working with geocoded data: a novel experiential learning approach

Research ethics are not the favourite subject of most undergraduate geography students. However, in the light of increasing mixed-methods research, as well as research using geocodes, it is necessary to train students in the field of ethics. Experiential learning is an approach to teaching that is potentially suitable for teaching ethics. The aim of this article is to discuss how the experiential learning process in a course on Ethics & GPS-tracking contributed to the ethical awareness of third-year undergraduate geography students. We conducted a qualitative study in which we held four focus group discussions with two cohorts of students (2016 and 2017). We explored the students’ views on the learning environment in relation to ethics in GPS-based and mixed-methods research. Our findings show how an informal learning environment and collaborative learning in a small group contributed to deep understanding of research ethics. These aspects of the learning environment are tied to an ethical framework that consists of three dimensions: (1) the ethics of collaborative research between staff and students; (2) the ethics of privacy raised by the geo-technology adopted in this research case study; and (3) the ethics of the research process with respect to informed consent and data storage.     

Institutional ethical analysis of resident perceptions of tourism in two Chinese villages

Existing research on perceptions of tourism has mainly focused on the empirical study from the perspectives of management, sociology, statistics and other disciplines. However, the ethical or philosophical perspective has been relatively neglected. Many issues related to institutional ethics have not been given sufficient attention by tourism academics. This article will test the effect of tourism on institutional ethics from a new perspective: by comparing the residents’ perceptions and attitudes towards tourism's impact in the villages of Zili and Maxianglong in Kaiping County of Guangdong Province where they share similar geographical locations and demographic features. Findings show that due to different levels of tourism development, the residents’ pursuit of institutional ethics varies. In particular, citizen ethics cannot be derived from traditional Chinese ethics. In fact as the level of tourism increases, the awareness of being involved in public affairs becomes stronger and the pursuit of a fair distribution and a focus on public interest becomes more obvious. For example: (1) a more developed tourism industry results in a larger demand for equal distribution from residents; (2) as the tourism industry develops, resident awareness increases as well as the ability to participate in public management; (3) with the development, resident demands for democracy become more obvious; and (4) with the development of the tourism industry, residents pay more attention to public interests and the construction of public spaces, and they acquire more of a public spirit.     

How Does Theology Go Public? Rethinking the Debate between David Tracy and George Lindbeck

Abstract

The possibilities for taking theological ethics ‘public’ have taken on added significance amidst debates over the nature of moral norms. If realist theological ethics can find a public voice, it will enhance the prospects for interreligious ethical collaboration and the place of theology in it. A key question remains whether particular contexts of religious symbols render them meaningful only within communities of ‘origin’, or particularity actually enables broadly compelling meaning or a public voice for theology. At issue in the Tracy-Lindbeck debate are their understandings of ‘public’, their responses to philosophical anti-foundationalism, and their theological presuppositions. While postliberal emphases on the distinctiveness of the Christian community and attention to the ecclesial community complement Tracy's emphases on dialogue and coherence, Tracy's recent methods provide more adequate responses to the challenges posed by postmodernism.     

中西之间：杨昌济的伦理世界及其对西方的认知——以《各种伦理主义之略述及概评》为例

杨昌济的伦理学思想的形成深受中国传统文化特别是湖湘文化的影响,也受西方近代资产阶级自由平等伦理思想的影响。由于受中国传统文化濡染较深,杨昌济从立志、修身、齐家、为学等四个方面对中国传统伦理思想进行了阐释。杨昌济以中学为体,在《各种伦理主义之略述及概评》②一文中对西方伦理学思想进行批判。总体而言,他的伦理思想是建立在民族主义基础之上;中西结合;志趣高雅、客观务实;立足现实,具有承上启下的作用。     

The fusion of law and ethics in cultural heritage management: The 21st century confronts archaeology

Abstract

Archaeologists around the world face complex ethical dilemmas that defy easy solutions. Ethics and law entwine, yet jurisprudence endures as the global praxis for guidance and result. Global legal norms articulate ‘legal rights’ and obligations while codes of professional conduct articulate ‘ethical rights’ and obligations. This article underscores how a rights discourse has shaped the 20th century discipline and practice of archaeology across the globe, including in the design and execution of projects like those discussed in the Journal of Field Archaeology. It illustrates how both law and ethics have been, and still are, viewed as two distinct solution-driven approaches that, even when out of sync, are the predominant frameworks that affect archaeologists in the field and more generally. While both law and ethics are influenced by social mores, public policy, and political objectives, each too often in cultural heritage debates has been considered a separate remedy. For archaeology, there remains the tendency to turn to law for a definite response when ethical solutions prove elusive.

As contemporary society becomes increasingly interconnected and the geo-political reality of the 21st century poses new threats to protecting archaeological sites and the integrity of the archaeological record during armed conflict and insurgency, law has fallen short or has lacked necessary enforcement mechanisms to address on-the-ground realities. A changing global order shaped by human rights, Indigenous heritage, legal pluralism, neo-colonialism, development, diplomacy, and emerging non-State actors directs the 21st century policies that shape laws and ethics. Archaeologists in the field today work within a nexus of domestic and international laws and regulations and must navigate increasingly complex ethical situations. Thus, a critical challenge is to realign approaches to current dilemmas facing archaeology in a way that unifies the ‘legal’ and the ‘ethical’ with a focus on human rights and principles of equity and justice. With examples from around the world, this article considers how law and ethics affect professional practice and demonstrates how engagement with law and awareness of ethics are pivotal to archaeologists in the field.     

Codifying Ethical Conduct for Australian Parliamentarians 1990–99

In the closing decade of the twentieth century, increasing attention was given to the codification of ethical behavioural standards among public officials, internationally and throughout Australian jurisdictions. This paper describes, compares and provides a preliminary analysis of the limited Australian codification initiatives for elected public officials in State and federal Parliaments over this period, with particular focus on the New South Wales and Queensland legislatures. The paper shows that Members of Parliament are reluctant to adopt codes of ethics or conduct and forecasts that the focus on implementing codes alone, without a range of supporting ethics initiatives, is likely to be of little effect.     

Analytic ethics in the central period

Analytic ethics in the central period – extending from the beginning of the twentieth century to post-World War II linguistic analysis – is too often construed by historians and philosophers alike in monolithic terms as the emotivism of A. J. Ayer. In contrast, we argue that a multiplicity of ethical doctrines were developed by analytic philosophers at this time of which Ayer's emotivism was just one. Moreover, we maintain that this multiplicity of ethical doctrines was itself the result of a multiplicity of conceptions of analysis and that connecting these two sets of beliefs makes for the best understanding of analytic ethics.