Approaches to Ethics for Corporate Crisis Management

The ethics of corporate crisis management is a seriously underdeveloped field. Among recent proposals in the area, two contributions stand out: Seeger and Ulmer’s (2001) virtue ethics approach to crisis management ethics and Simola’s (2003) ethics of care. In the first part of the paper, I argue that both contributions are problematic: Seeger and Ulmer focus on top management and propose virtues that lack substance and are in need of further development. Simola’s proposal is also fraught with difficulty, since it seems to conceive of ethics of care as a course of action that can be chosen in a crisis, something which runs contrary to the idea of caring. In the second part of the paper, I argue that Simola and Seeger and Ulmer are nevertheless on the right track, and I propose some directions for further development of the ethics of corporate crisis management. I argue that the value of codes of conduct is limited. Furthermore, I propose a way of identifying relevant virtues for corporate crisis management and discuss a problem that is prevalent in crisis management ethics (the temptation of ad hoc utilitarianism).     

儒家和谐思想对建设当代和谐社会的价值

儒家文化在中国传统文化中长期处于主体地位,代代中华儿女通过多种形式和渠道自觉或不自觉地传承着儒家文化。天人合一、人与人和谐构成几千年中华民族源远流长的思想观念,和谐思维成为中国儒家文化的显著特色。当今我们要建设社会主义和谐社会,正是包含了人与自然和谐相处、公平正义、诚信友爱、安定有序等诸方面的和谐内容。我们从中国传统文化中寻找和谐之源,中国传统文化中的和谐思想既可以丰富我们建设社会主义和谐社会的理论内容,还在价值取向上具有模范意义和借鉴作用。     

依法治校与以德治校：建设和谐大学的必然要求

依法治校与以德治校是高校健康有序运转的两部“推进器”，把握关键环节是建设和谐大学的必要条件。准确把握和处理建设和谐大学的关键环节，离不开法治与德治的辩证统一的运用。要以“法治”保“德治”，夯实建设和谐大学的制度基础，要以“德治”促“法治”，筑牢建设和谐大学的文化根基：     

Who is the Good Entrepreneur? An Exploration within the Catholic Social Tradition

Entrepreneurship is a critical need in society, and an entrepreneur's life can be a life wonderfully lived. However, most of the literature examining entrepreneurship takes an overly narrow financial viewpoint when examining entrepreneurship and entrepreneurial success. Our paper surveys the current entrepreneurial literature on what constitutes successful entrepreneurship. We then engage key conceptual ideas within the Catholic social tradition to analyze what we see as an undeveloped notion of success. We then move to construct a richer notion of success through the framework of virtue.     

论道德教育回归生活世界的价值

道德教育从本质上说是生活的教育，旨在引导学生在建构完整生活的同时获得德性的完满。道德教育回归生活世界不仅有助于学生德性的成长与发展，而且有助于道德教育走出困境，道德教育回归生活世界更是为了创造更可能多的生活。     

Truthfulness and Business

According to a common assumption, truthfulness cannot have an intrinsic value in business. Instead, it is considered only instrumentally valuable for business, because it contributes to successful trust-building. Some authors deny truthfulness even this limited role by claiming that truth-telling is not an essential part of business, which is a sui generis practice like poker. In this article, I argue that truthfulness has indeed an intrinsic value in business and identify the conceptual confusions underlying the opposite view. My account of truthfulness as a virtue shows that truthfulness is both valuable for its own sake and instrumental to further valuable goals. It helps pinpoint the implicit contradiction in claiming that truthfulness has an instrumental value only. I then challenge the reasons for considering business exempt from the constraints of truthfulness and elaborate on the analogy between game and business, which in fact supports instead of undermining my claim that business is a truthful practice. Finally, I illustrate my argument with a case study of the current crisis of trust faced by the pharmaceutical industry. Lubomira Radoilska, PhD., is an Affiliated Lecturer at the Faculty of Philosophy, Cambridge University and a Research Fellow at Clare Hall, Cambridge. Dr Radoilska received her Masters degree in Philosophy from Sofia University and her MPhil and Doctorate from Ecole des Hautes Etudes en Sciences Sociales, Paris. Her research interests fall within the scope of moral philosophy. She has published articles on both theoretical and applied topics.     

生态公民身份的伦理认同

生态公民身份的伦理认同本质上是公民如何意识到与自然的共生性,由此形成对生态共同体的理解、坚守、认同和回归,进而将其内化为个体观念和行为依据,养成一种内生型德性品质和生态自觉精神。生态公民的德性实现过程就是公民对生态共同体及其理念的内化和分享过程,其首要德性是关爱,关爱不仅可以实现全球伦理的生态共享,还能唤醒主体的道德良知,表现为自觉的伦理行动。     

德育的灵魂:成就人生,实现幸福——亚里士多德幸福观及启示

人生的最高目的就是追求幸福达到至善,而最大的幸福就是"合乎德性的灵魂实现活动",强调人之为人的独特意义———德性的实现人自身。为我们提供了一种合乎人之本质的德育理念——以人为本,以激发人的本质要求为目的,促使人的自由、全面发展,达到人生价值的实现和内在的和谐。     

论“以德治国”与“依法治国”的博弈

改革开放30多年来,中国的经济、政治、文化等方面都取得了突飞猛进的发展,尤其是在法制建设方面,出台了一系列的法律制度,涉及国家生活的方方面面,大到国家宏观政权,小及菜市纷争。应该来说,法律制度所发挥的作用是至关重要的,是整个社会的制度根基。而在当前我国正处于转型时期的状况下,有人就提出了以"以德治国"代替"依法治国"来行政,个人看来这种行为与"大跃进"的思想无异。     

周公神人杂糅的法思想及其影响

周朝建立后,对夏商神权法思想加以继承并改造。周公提出了"天命靡常"、"以德配天"的天命观,并要求统治者"敬天保民"以维护王业久远,最终构建了其"敬天"、"明德"、"保民"相结合的法律思想体系。周公的法思想对后世造成了深远的影响,在一定程度上对当代仍有借鉴作用。