Practical Moral Codes In the Transgenic Organism Debate

In one study funded by the United States Department of Agriculture, people from North Dakota were interviewed to discover which moral principles they use in evaluating the morality of transgenic organisms and their introduction into markets. It was found that although the moral codes the human subjects employed were very similar, their views on transgenics were vastly different. In this paper, the codes that were used by the respondents are developed, compared to that of the academically composed Belmont Report, and then modified to create the more practical Common Moral Code. At the end, it is shown that the Common Moral Code has inherent inconsistency flaws that might be resolvable, but would require extensive work on the definition of terms and principles. However, the effort is worthwhile, especially if it results in a common moral code that all those involved in the debate are willing to use in negotiating a resolution to their differences.     

Education for Sustainable Development: The Johannesburg Summit and Beyond

The World Summit on Sustainable Development (WSSD), held in Johannesburg during 26 August and 4 September 2002, was a truly remarkable event, not least because it identified and committed the world community to what has to be done to realise Agenda 21 objectives. Discussion begins with the "means of implementation" of the Johannesburg Plan of Implementation (JPI). Education for, and raising awareness of, sustainable development are the key commitments in the "means of implementation". The issues central to these commitments are discussed. The crucial role of moral philosophy in education for sustainable development is then discussed. Defining the "problem" as lack of progress (in fact negative progress between Rio and Johannesburg) towards global sustainable development, a cause–effect relationship of the "problem" is developed based on a systematic and logical analysis. It shows that the "cause" is West's profoundly materialistic, environment-degrading and exploitative attitude and activities to satisfy grossly unsustainable, hedonistic and insatiably avaricious Western life-styles – life-styles that are held up by the West as "ideal" fruits of economic "development" to be aspired by all. The "effects" are pollution of air, water and soil; mounting loss of biodiversity, ecosystems and species; relentlessly widening north–south divide, etc. It is argued that while science and technology can address some of the "effects", they cannot address the "cause". Only moral philosophy can by fundamentally re-orienting moral values genuinely to respect nature and the environment. Based on sound and tested principles of Educational Psychology, a proposal is then made for including moral philosophy in the formal curricula (content and pedagogy) of primary, secondary and higher education for instilling in children and young people genuinely environment-respecting moral values. To this end a generic syllabus for the secondary level is proposed. Finally, it is argued that if the scientific community really believes that science or technology alone can radically change the pervasive environment-degrading moral values to those that genuinely respect the environment, thus paving the way to real global sustainability, then it must demonstrate how this could be done and explain why, despite their abundant science and technology, the developed nations are the biggest polluters and consumers with grossly unsustainable life-styles. Certainly, examples would be much more convincing than rhetoric or tired old clichés about how science and technology alone could deliver global sustainable development.     

Ethical obligations of veterinarians and animal scientists in animal agriculture

It is patent that society is evolving an ethic for the treatment of animals which goes well beyond the standard prohibitions against cruelty. This new ethic for animals takes the consensus ethic for the treatment of humans in society and extends it,mutatis mutandis, to the treatment of animals. Though this ethic has been applied first to research animals, its extension to agricultural animals is inevitable, and has already begun. This article explores the extent to which veterinary medicine and animal science, the major scientific fields relevant to animal agriculture, can accommodate the emerging ethic.     

The Least Harm Principle May Require that Humans Consume a Diet Containing Large Herbivores, Not a Vegan Diet

Based on his theory of animalrights, Regan concludes that humans are morallyobligated to consume a vegetarian or vegandiet. When it was pointed out to him that evena vegan diet results in the loss of manyanimals of the field, he said that while thatmay be true, we are still obligated to consumea vegetarian/vegan diet because in total itwould cause the least harm to animals (LeastHarm Principle, or LHP) as compared to currentagriculture. But is that conclusion valid? Isit possible that some other agriculturalproduction alternatives may result in leastharm to animals? An examination of thisquestion shows that the LHP may actually bebetter served using food production systemsthat include both plant-based agriculture and aforage-ruminant-based agriculture as comparedto a strict plant-based (vegan) system. Perhapswe are morally obligated to consume a dietcontaining both plants and ruminant(particularly cattle) animal products.     

略论古代埃及书吏的德育教育

书吏是古代埃及具有良好道德修养的一个阶层.培养书吏的教师们通过让学生抄录教谕文献达到德育教育的目的.其中涉及到谦虚、忍耐、敬神忠君、公正和不贪婪等传统道德以及对长者、对上级、对弱者和其他人的一些日常行为规范.     

厌氧生物处理技术在抗生素废水处理中的应用

抗生素废水是一类成分复杂、硫酸盐浓度高、含有多种抑制性物质的高浓度难降解有机废水，主要来源于抗生素生产废水、洗涤废水和冷却水等。分析了抗生素废水的来源和水质特征，介绍了国内外抗生素废水治理的各种厌氧生物处理技术方法及其应用，最后对厌氧生物法应用于抗生素废水处理的前景进行了展望。     

Genetic Engineering and the Dignity of Creatures

The Swiss expert report suggests thatthe inherent dignity of a living being be identifiedwith its inherent value. But the phrase ``inherentvalue of a living being' seems to connote two conceptsof inherent value. One has a morally obligatingcharacter but is counterintuitive because of itsegalitarianism. The other is one of non-moral value.It is more compatible with considered intuitions butinsufficient for substantiating the expert report'sclaim that human beings have moral duties towardsanimals and plants. The paper discusses theseconcepts. Consideration is then given to the problemof how discursive support can be generated for theexpert report's claim that human beings have the moralduty to abstain from impairing those functions andabilities of a nonuman being that members of itsspecies as a rule can practice.     

Genetic engineering and the dignity of creatures

The Swiss expert report suggests that the inherent dignity of a living being be identified with its inherent value. But the phrase “inherent value of a living being” seems to connote two concepts of inherent value. One has a morally obligating character but is counterintuitive because of its egalitarianism. The other is one of non-moral value. It is more compatible with considered intuitions but insufficient for substantiating the expert report’s claim that human beings have moral duties towards animals and plants. The paper discusses these concepts. Consideration is then given to the problem of how discursive support can be generated for the expert report’s claim that human beings have the moral duty to abstain from impairing those functions and abilities of a non-human being that members of its species as a rule can practice.     

基于信源特征模型的大学生德育实效性提高途径思考

增强大学生德育实效性,是当前大学德育的重要问题。运用传播学理论模型,从信源特征角度分析影响大学生德育的有关因素,进而提出提高大学生德育实效性的途径,旨在为大学生思想教育工作者提供另一种思考角度,并在此基础上指导德育教育,从而提高其实效性。     

可持续发展社会的生活理念与模式建立的探索

可持续生活方式是可持续发展社会中的基本生活类型，是实现可持续发展战略目标的社会基础。要使之成为我国社会的一种基本生活方式，关键在于民众普遍接受可持续道德价值观。