基于人的自私性的生态哲学分析——论生态问题

基于对生态问题的哲学思考,从人性角度分析了该问题,承认该问题的出现是人与自然关系失衡的反映,进一步提出它与人的自私性有关,正是人性中自私的成分在资本、科技等帮助下扩张而伤害了自然。因此可努力挖掘人性更和谐的成分,加以培养,达成社会共识,以指导人们的实践,也作为预防和处理生态问题的根本措施之一。     

Energy justice and ethical consumption: comparison,synthesis and lesson drawing

This paper takes a first step in comparing and synthesising the emerging concept of energy justice with extant ethical consumption literatures as two complementary theoretical approaches to ethics and consumption. To date, theories of ethical consumption and energy justice remain somewhat disconnected, so while they have some areas of potential comparability, these have not yet been fleshed out or developed. To address this lacuna, this paper explores areas where research into ethical consumption might be useful for furthering concepts of energy justice. More specifically the discussion draws on the philosophical foundations, the relationship between consumption and development, and the role of transparency and visibility in reconnecting consumption and production practices as the main areas of overlap in these literatures. The conclusion points to some lessons for emerging energy justice literatures that can be drawn from this task of comparison and synthesis.     

The moral sense of humanitarian actors: an empirical exploration

This paper examines humanitarianism's moral positioning above private and political interests to save lives and alleviate suffering. It does not aim to assess the legitimacy of this stance, but rather to probe the way in which humanitarian actors relate to this moral dimension in their everyday work. It investigates empirically humanitarian ethics from the perspective of humanitarian actors, drawing on interviews conducted in Beirut, Lebanon, in 2014. As it is exploratory, three key conceptual innovations were required. The first of these is the introduction of the tools developed to consider a neglected reality: humanitarian actors’ ‘moral sense’ vis‐à‐vis the humanitarian sector's ‘moral culture’. Second, the study shows how the sector's moral culture is structured around the notion of ‘concern for persons in need’. Third, it analyses the way in which the sector and its actors handle the asymmetrical relationships encountered daily. Ultimately this paper seeks to valorise humanitarian actors’ creativity in their common practices and explore potential challenges to it.     

动物伦理学研究

为了构建动物伦理学，笔者考察并概括了西方动物伦理研究的本质和关键问题，认为：动物伦理学是关于人与动物关系的伦理信念、道德态度和行为规范的理论体系，是一门尊重动物的价值和权利的新的伦理学说。它的产生具有坚实的科学基础、伦理基础和现实迫切性。     

History and Ethics of Keeping Pets: Comparison with Farm Animals

Perhaps the commonest reasons for the keeping of pets are companionship and as a conduit for affection. Pets are, therefore, being “used” for human ends in much the same way as laboratory or farm animals. So shouldn’t the same arguments apply to the use of pets as to those used in other ways? In accepting the “rights” of farm animals to fully express their natural behavior, one must also accept the “right” of pets to express their intrinsic natural behavior. Dogs kept in houses for most of the day are being kept in an unnatural environment. So are rabbits kept in hutches, and guinea-pigs or birds in cages. These conditions infringe the animals’ telos. Dogs are naturally pack animals, so is a dog in isolation being denied its telos? Other actions more deliberately infringe telos and autonomy. Enforced shampooing – or even exercise; hair-cutting of poodles; putting animals in clothes; and tail-docking. If de-beaking of chickens is considered wrong, then the same must be true for tail-docking of dogs. One should also question the ethics of specialist breeding – especially when that results in physiological disadvantages (boxers with breathing troubles). There would appear to be no advantage to the animals in having such health problems and when these are the direct result of the breeders’ desire for specific cosmetic traits, we should question the ethics of the practice at least as much as when animals are bred for specific agricultural traits.     

The Fat of the Land: Linking American Food Overconsumption, Obesity, and Biodiversity Loss

Americans’ excessive consumption of food harms their health and quality of life and also causes direct and indirect environmental degradation, through habitat loss and increased pollution from agricultural fertilizers and pesticides. We show here that reducing food consumption (and eating less meat) could improve Americans’ health and well-being while facilitating environmental benefits ranging from establishing new national parks and protected areas to allowing more earth-friendly farming and ranching techniques. We conclude by considering various public policy initiatives to lower per capita caloric intake and excessive meat consumption, and to translate this temperate behavior into substantial environmental protection.     

Evoking trust in the nutrition counselor: why should we be trusted?

The virtue of trust is often spoken of as central to the work of dietitians working in nutrition counseling, especially in the context of disordered eating/eating disorders nutrition therapy. Indeed, dietitians are purported to be the most trusted source of information on nutrition and food by professional associations such as Dietitians of Canada. Here trust is explored through educational, relational, and virtue theory in order to elucidate trusts meaning and relevance to dietitians work and interactions with each other, including the general public. If dietitians are to continue to be trusted during times of skepticism in expert knowledge, reflexivity, active contestation, and moral testing in the context of our socio-political milieu need be employed so that we as a profession may respond to clients in respectful, authentic, meaningful ways; practices worthy of our trust.     

Intergenerational Impartiality: Replacing Discounting by Probability Weighting

Intergenerational impartiality requires putting the welfare of future generations at par with that of our own. However, rational choice requires weighting all welfare values by the respective probabilities of realization. As the risk of non-survival of mankind is strictly positive for all time periods and as the probability of non-survival is cumulative, the probability weights operate like discount factors, though justified on a morally justifiable and completely different ground. Impartial intertemporal welfare maximization is acceptable, though the welfare of people in the very far future has lower effects as the probabilities of their existence are also lower. However, the effective discount rate on future welfare values (distinct from monetary values) justified on this ground is likely to be less than 0.1 per annum. Such discounting does not compromise environmental protection and sustainability unduly. The finiteness of our universe implies that the sum of our expected welfare to infinity remains finite, solving the paradox of having to compare different infinite values in optimal growth/conservation theories.     

Public Health,Ethics, and Functional Foods

Functional foods aim to provide a positive impact on health and well-being beyond their nutritive content. As such, they are likely candidates to enhance the public health official’s tool kit. Or are they? Although a very small number of functional foods (e.g., phytosterol-enriched margarine) show such promise in improving individual health that Dutch health insurance companies reimburse their costs to consumers, one must not draw premature conclusions about functional foods as a group. A large number of questions about individual products’ safety, efficacy, and affordability need to be answered before they might become an important part of the public health agenda. More importantly, though, the costs and benefits of functional foods relative to alternative mechanisms of public health improvement need to be ascertained. Alternative scenarios that warrant investigation are mainly the supply of nutraceutical ingredients in pill form targeting “at risk” groups and consumer education on diet and lifestyle.     

安全伦理学的建构——关于安全伦理哲学研究及其领域的探讨

安全伦理学是伦理学的重要基础。安全伦理命题始终存在着道德反省与不反省两种哲学态度,后者长期以来一直占主流,使得安全伦理学的研究滞后,导致其在安全科学学科体系中“空缺”。应当看到,在处理“安全获得与财富获得”的价值关系上,需要建构安全伦理理论,树立科学的安全价值观理论,因而需要制定一套能指导和判断安全活动或行为的道德规范标准。建构安全伦理学,首先要把安全道德作为研究对象;其次根据其特殊的规范性、明显的实践性和具体的专业性等性质特点,提出一种区分安全活动的道德与不道德的原则,并决定安全伦理学的基本问题,为了保存、尊重生命,维护个体的安全权益和增进个体的自由与安全地位平等的社会正义,安全活动应该遵循那些伦理规范;最后确定出该学科的研究方法。