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Ethical Thought最新文献

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The “Open Letters” about Goodness for the World 关于向世界行善的“公开信”
Pub Date : 1900-01-01 DOI: 10.21146/2074-4870-2022-22-1-81-88
O. Pugachev, S. S. Gorbunov
The article is a preface to the translation of two Strasbourg sermons on reverence for life de­livered by Albert Schweitzer in the midst of a difficult time, harsh both for himself and the world. Schweitzer’s return from Africa and internment, the Paris Peace Conference and the eve of the Versailles Treaty went along with fear of new means of destruction. In Feb­ruary 1919 sermons, Schweitzer tries to rehabilitate Christian morality, which has been reduced to nothingness. In response to Nietzsche’s “God is dead”, Dr. Schweitzer speaks of perception based on true reason and true heart, referring to the idea of a new whole Human­ity. The basis of the new ethics, the foundation of all morality, should be a mysterious and incomprehensible phenomenon of life and the noble feeling of reverence for it. When doctri­naire morality turns out to be helpless in the face of a real possibility that the mankind will be destructed by its own technical power, it is reverence for life that becomes the great and simple commandment, resisting the concept of a superman. Schweitzer’s ideas are in tune with the works of Russian philosophers (Vladimir Solovyov, Fyodor Dostoevsky, Nikolai Fyodorov), who urged to actively overcome death. In the second sermon, Schweitzer speaks of an ambivalent will to live, of temptations and deep contradictions of a moral conscious­ness that is forced to make a choice in favor of this or that life, of the need for active com­passion for all living beings. In the 1919 sermons, four years before the publication of Cul­ture and Ethics, Schweitzer focuses on the ethical issue, and the first two ones, delivered in February, embody his principle of reverence for life.
这篇文章是两篇斯特拉斯堡布道的序言,这两篇布道是阿尔伯特·施韦策在一个对他自己和世界都很艰难的时期发表的,是关于敬畏生命的。史怀哲从非洲回国和被关押,巴黎和会和凡尔赛条约的前夕,都伴随着对新的破坏手段的恐惧。在1919年2月的布道中,施韦策试图恢复基督教道德,因为它已经被贬低为虚无。在回应尼采的“上帝已死”时,施韦策博士谈到了基于真正理性和真正心灵的感知,指的是一个新的整体人类的想法。新伦理的基础,一切道德的基础,应该是一种神秘的、不可理解的生命现象和对它的崇高的崇敬之情。当教条道德在人类被自己的技术力量毁灭的现实可能性面前变得无能为力时,对生命的敬畏成为了伟大而简单的戒律,抵制着超人的概念。施韦策的思想与俄罗斯哲学家(弗拉基米尔·索洛维约夫、费奥多尔·陀思妥耶夫斯基、尼古拉·费奥多罗夫)的作品不谋而合,他们敦促积极战胜死亡。在第二次布道中,施韦策谈到了一种矛盾的生存意志,一种被迫选择这种或那种生活的道德意识的诱惑和深刻矛盾,以及对所有生物的积极共同激情的需要。在《文化与伦理》出版前四年的1919年布道中,施韦策把重点放在了伦理问题上,2月份发表的前两篇讲道体现了他对生命的敬畏原则。
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引用次数: 0
Some Questions to Georg Simmel’s Ethics (in his Essay “The Individual Law”) 齐美尔伦理学述评(论《个体法》)
Pub Date : 1900-01-01 DOI: 10.21146/2074-4870-2021-21-2-104-115
M. Rendl
Georg Simmel’s heritage is seldom identified with the subject of ethics. He is mostly consid­ered as a representative of the ‘philosophy of life’, who didn’t make a significant contribu­tion to its development. Some of his works, in which he has worked out a peculiar ethical representation, seem more surprising. This ‘popular’ ethic is attractive today because it fo­cuses on the real, living person with fragile existence and easy changeable values, ideals and principles. His or her actions don’t always correspond to the ethical model, but it doesn’t mean that they are unethical. Ethics as a theory doesn’t match with ethics as the real practice of human life: this idea represents Simmel’s starting point and forms his concept as the ethics of individuality. I would like to discuss some conspicuous problems in Simmel’s in­terpretation of ethics in his essay ‘the individual law’ as well as his criticism of the general ethics of Immanuel Kant. Simmel asks basic questions that each intelligent person is con­cerned with: What is the meaning of duty and morality? How should you adapt these cate­gories to your own life? Can a person do something without ethics? The Simmel’s solutions are not ideal. They ask for comments. I want to discuss their advantages and disadvantages and see whether Simmel’s project can be explained as ethics at all.
乔治·齐美尔的遗产很少被认为是伦理学的主题。他大多被认为是“人生哲学”的代表人物,对人生哲学的发展没有做出重大贡献。在他的一些作品中,他提出了一种特殊的伦理表现,这似乎更令人惊讶。这种“流行”伦理在今天很有吸引力,因为它关注的是真实的、活生生的人,他们的存在是脆弱的,价值观、理想和原则是容易改变的。他或她的行为并不总是符合道德模式,但这并不意味着他们是不道德的。作为一种理论的伦理学与作为人类生活的现实实践的伦理学并不匹配,这一观念代表了齐美尔的出发点,并形成了他的个性伦理学观念。我想讨论齐美尔在他的论文《个人法》中对伦理学的解释以及他对伊曼努尔·康德的一般伦理学的批评中一些明显的问题。西美尔提出了每个聪明人都关心的基本问题:责任和道德的意义是什么?你该如何将这些分类应用到你自己的生活中呢?一个人能做一些没有道德的事情吗?齐美尔的解决方案并不理想。他们征求意见。我想讨论一下它们的优缺点,看看齐美尔的项目是否可以被解释为伦理。
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引用次数: 0
The Complexity of Moral Responsibility and Its Degrees 道德责任的复杂性及其程度
Pub Date : 1900-01-01 DOI: 10.21146/2074-4870-2021-21-2-18-25
Victoria S. Iugai
A simplified version of philosophical discussion on any problem could be summarised like this: to explain a phenomenon P theory A is developed, then in response to A theory B is developed, then these theories are modified and give rise to new argument, including ar­guments based on or inspired by some scientific findings and theories from other fields of philosophy. However, in moral responsibility discussion, it is complicated to distinguish one central conflict. Different philosophers write about moral responsibility as a problem of ethical evaluation of an action, and metaphysical conditions do moral responsibility, and criteria of moral agent, and possibility of several agents sharing responsibility for the same action, etc. In this paper, I discuss “Ethics and metaphysics of moral responsibility: that is a rigorous analysis of various theories of moral responsibility turned into in the original systematisation of the conceptual chaos in contemporary debates on moral re­sponsibility. The first part of the paper includes tackling the problem of moral responsibil­ity and a short review of the theories of moral responsibility. In the second part, there are conceptual clarifications of the term “appropriateness” that is the key term for interpreting conditions of moral responsibility. In the paper, I have two pursues. First, to highlight strong and less strong points of analysis of the problem of moral responsibility proposed by E. Loginov, M. Gavrilov, A. Mertsalov and A. Iunusov. Second, to draw an attention to theoretical challenges of moral reactions when it is assumed that moral reactions come in degrees.
关于任何问题的哲学讨论的简化版本可以这样总结:为了解释一个现象P理论A被开发出来,然后作为对A理论的回应B被开发出来,然后这些理论被修改并产生新的论点,包括基于或受到一些科学发现和其他哲学领域理论的启发的论点。然而,在道德责任的讨论中,很难区分一个中心冲突。不同的哲学家认为道德责任是行为的伦理评价问题,道德责任的形而上学条件,道德行为者的标准,以及几个行为者对同一行为分担责任的可能性,等等。在本文中,我讨论了“道德责任的伦理学和形而上学”:这是对当代道德责任争论中概念混乱的原始系统化中各种道德责任理论的严格分析。本文的第一部分包括对道德责任问题的探讨和对道德责任理论的简要回顾。第二部分对解释道德责任条件的关键术语“适当性”进行了概念上的澄清。在论文中,我有两个追求。首先,突出E. Loginov、M. Gavrilov、A. Mertsalov和A. Iunusov提出的道德责任问题分析的长处和不足之处。第二,在假定道德反应是有程度的情况下,引起人们对道德反应的理论挑战的注意。
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引用次数: 0
Ethics and Religious Consciousness in the Philosophy of Kiyozawa Manshi (1863–1903) 清泽满世哲学中的伦理与宗教意识
Pub Date : 1900-01-01 DOI: 10.21146/2074-4870-2021-21-2-116-128
E. Lepekhova
This paper deals with the problem of the correlation between ethics and religious consciousness in the philosophy of the Japanese scholar, philosopher and publicist Kiyozawa Manshi (1863–1903). Analyzing various ethical systems (utilitarianism, intuitionism, rigorism and rationalism), in the discourse about what is the primary one: public morality or religious consciousness, he comes to the conclusion that the structure of individual and social life should be based primarily on the principles of spirituality (seishinshugi). To the individual following only ethical norms without realizing his spiritual nature seems difficult, and sometimes simply impossible. Spirituality itself, according to Kiyozawa Manshi, has a clearly expressed Buddhist meaning: it is the absolute transcendental truth of the Buddha Amida Tathagata, the infinite (mugen) principle that underlies everything and can determine ethical norms. The philosophical views of Kiyozawa Manshi are of special interest, demonstrating a situation, influenced by the change of socio-political conditions, ethics and religious preferences in society where, in response, the most educated representatives sought to establish their own standards of morality and spirituality, in which religion played a formative role.
本文探讨了日本学者、哲学家、政论家清泽满时(1863-1903)哲学中伦理与宗教意识的关系问题。他分析了各种伦理体系(功利主义、直觉主义、严谨主义和理性主义),在关于公共道德或宗教意识孰先孰后的论述中,得出了个人和社会生活的结构应该主要基于灵性原则(seishinshugi)的结论。对于个人来说,只遵循道德规范而不认识自己的精神本质似乎是困难的,有时甚至是不可能的。根据清泽满史的说法,灵性本身具有明确表达的佛教含义:它是佛陀阿弥陀佛的绝对超越真理,是构成一切的无限原则,可以决定道德规范。Kiyozawa Manshi的哲学观点特别有趣,它表明了一种情况,这种情况受到社会政治条件、社会伦理和宗教偏好变化的影响,在这种情况下,受过最良好教育的代表试图建立自己的道德和精神标准,其中宗教发挥了形成作用。
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Ethical Thought
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