2. The Democratic Peace Myth: From Hiroshima to Baghdad

This paper examines the ideal of the democratic peace and the recent misuse of this ideal in the war on terrorism. It argues against the idea that aggressive military force can be employed to bring about the ideal of the democratic peace. By looking at John Stuart Mill's utilitarian justification of benevolent despotism for barbarians, it examines how idealism can lead to a defense of aggressive intervention. And it considers how idealistic zeal can lead to violations of just war principles, as in the case of Hiroshima. It concludes by arguing that Kant's deontological approach is better. Kant provides us with a reason to hope that as democracy spreads, peace will spread as well. But Kant also prohibits us from using force to actualize this ideal.     

11. Toward Lasting Peace: Kant on Law, Public Reason, and Culture

Kant helps us understand the conditions for peace by reminding us that lasting peace requires both cosmopolitan legal reform and individual moral improvement, including resistance to egoism and the cultivation of cosmopolitan attitudes. The duty to pursue peace includes the duty to promote the rule of domestic and international law and work against its unilateral subversion. The juridical cosmopolitanism of a worldwide league of free peoples enables resistance to the dangers posed by authoritarian regimes and their dangerous willingness to manipulate their subjects and ignore international law. Constraining egoism enables people to overcome the tyranny of their desires and cultivates a sense of affiliation with the larger community of humanity in general, providing the moral foundation needed to support a cosmopolitan legal order. Moral development to a great extent is fostered through the arts and humanities, and a robust cultural life therefore ought to play a central role in the pursuit of global peace.     

1. Globalization and Violence: The Challenge to Ethics

Despite its many benefits, globalization has proven to harbor a good deal of violence. This is not only a matter of the proliferation of weapons of mass destruction inaugurated by the atomic bombing of Hiroshima, but includes many forms of indirect or “structural violence” resulting from the routine of economic and political institutions on the global scale. In this essay, the multifaceted phenomena of violence are approached from the standpoint of ethics. The prevailing political thinking associated with “realism” fails to address the problems of militarism and of hegemonic unilateralism. In contrast, many philosophers are critically rethinking the problem of global violence from different ethical perspectives. Despite sharing similar concerns, philosophers nevertheless differ over the role of philosophical reflection and the potentials of reason. These differences appear in two contrasting approaches associated with postmodern philosophy and discourse ethics. In the analysis of discourse ethics, attention is paid to Karl‐Otto Apel's attempt of philosophically grounding a macroethics of planetary co‐responsibility. At the heart of the essay is the analysis of the problem of violence, including terrorism, by Jürgen Habermas, who explains the phenomenon of violence in terms of the theory of communicative action as the breakdown of communication. Jacques Derrida's deconstruction of the notion of “terrorism” also is analyzed. According to the principle of discourse ethics, all conflicts between human beings ought to be settled in a way free of violence, through discourses and negotiations. These philosophers conclude that the reliance on force does not solve social and global problems, including those that are the source of violence. The only viable alternative is the “dialogical” multilateral relations of peaceful coexistence and cooperation among the nations for solving social and global problems. They emphasize the necessity of strengthening the international rule of law and institutions, such as a reformed United Nations.     

11 A Rediscovery of Heaven-and-Human Oneness

A bstract .   The history of Chinese intellectual thought shows a constant and continuous probing into the chiasmatic encounters between tian (heaven or nature) and ren (humankind). This is conducive, in turn, to a core conception of tian ren heyi (heaven-and-human oneness) that largely embodies the general ethos or Geist of Chinese philosophy. Owing to its functional indication and dynamic character, the polysemy of the conception is apt to be extended along with the passage of time and according to the current situation or sociocultural context. At the present day, there is a tendency to rediscover the relevance of "heaven-and-human oneness" by reading new and even modern messages into the old conception. This has become an open-ended activity, inviting and involving a second reflection, transcultural exposition, and even creative transformation due to its hidden universality for the common good. This chapter attempts to look into the essential bearings of this "heaven-and-human oneness" concept employed as a Dao ( Tao or Way) to deal with the interaction between nature and humanity. It also explores the complex history of the concept, with a particular reference to Li Zehou's recent reinterpretation as well as my own personal understanding. Some contemporary pragmatic implications of the concept are also examined with particular reference to eco-environmental concerns.     

7 A Cultural Critique of Cultural Relativism

A bstract .   This chapter explores a certain line of critical analysis according to which one can proceed to undermine the claim that judgments approving freedom, and standards upholding human rights, are culturally relativistic and cannot possibly have any universal validity. This exploration begins with a scrutiny of common assumptions about the nature of culture itself. The author tries to demonstrate that common misunderstandings of culture have provided ammunition to cultural relativists. Seeking clarity helps strengthen the philosophical objections to normative cultural relativism. The author refers to such a line of analysis as the "cultural critique of cultural relativism."     

平战结合的人防地下室通风系统优化设计

介绍了兼顾平时、战时功能的人防地下室通风系统工程优化设计思路,以及在设计中人防设备的选择与布设等问题,对减少人防地下室室内设备和平时、战时转换工作量,降低工程造价具有重要意义。     

平战结合的人防地下室通风系统优化设计

介绍了兼顾平时、战时功能的人防地下室通风系统工程优化设计思路,以及在设计中人防设备的选择与布设等问题,对减少人防地下室室内设备和平时、战时转换工作量,降低工程造价具有重要意义.     

2 Discourse Ethics, Democracy, and International Law: Toward a Globalization of Practical Reason

A bstract .   This paper deals with the foundational "architectonics" (Kantian) at the ground of the internal relation between the three concepts raised in the title. First, I provide a short introduction into the ultimate foundation of practical philosophy by the transcendental-pragmatic conception of discourse ethics . Then, I discuss the foundational relation between discourse ethics , positive law , and democracy as a constitutional state of law . Finally, I explore the foundational relation between human rights as part of universal law, the democratic state of law, and international law or jus gentium . By taking issue with Kant, Habermas, and Rawls, I try to show that a rational foundation of ethics, as well as a rational approach to the traditional problems of international law, is only possible through a critical transformation of Kant's approach via a transcendental-pragmatic conception of discourse ethics.     

10 The Subject of Freedom at the End of History: Socialism Beyond Humanism

A bstract .   The postmodernist turn in theory left the status of humanism in some doubt. This chapter argues that a recuperation of a specifically socialist humanism is both possible and desirable, but only by overcoming the anthropocentrism of radical humanism. Renaissance and Enlightenment conceptions of the subject were rooted in an untenable dichotomy between the human and the animal, in ways that vitiated the idea and ideal of universal freedom. By conflating subjectivity as such with human subjectivity, humanism created a diremption in the world that placed the knower (human consciousness) on one side, and the merely known (objectified Nature) on the other. Marxism and socialist humanism reproduced this error in ways that have undermined the socialist vision of universal emancipation, misconstrued the nature of the subject, and overlooked the significance of human domination of other animals. The author advocates a new approach, what he calls metahumanism , to affirm a "two-sided" freedom in which the liberation of other animals from human oppression, and the emancipation of ourselves as animals—that is, the restoration of the sensual dimension of existence, free sexual expression, and valorization of the labor and love of the body—would become central features of a new movement for civil and cultural reform.     

From a var model to a structural model,with an application to the wage–price spiral

In this paper a VAR model is considered as a general framework in which a structural model can be tested. We carefully describe the hypotheses defining a structural model; this leads us to discuss various notions such as: predeterminedness, non-causality, exogeneity, contemporaneous identification, overall identification, weak and strong structural forms. Then we propose a test procedure, based on the asymptotic least-squares method, which allows successive testing of each aspect of a structural model. This procedure is applied to the wage–price spiral.     

3 Rethinking Global Justice from the Perspective of All Living Nature and What Difference it Makes

A bstract .   I begin this chapter with an account of what is deserved in human ethics, an ethics that assumes without argument that only humans, or rational agents, count morally. I then take up the question of whether nonhuman living beings are also deserving, and I answer it in the affirmative. Having established that all individual living beings, as well as ecosystems, are deserving, I go on to establish what it is that they deserve and then compare the requirements of global justice when only humans are taken into account with the requirements of global justice when all living beings are taken into account. I argue that the more adequate global justice that takes into account all living beings imposes some additional obligations on us that are absent from a less defensible human-centered global justice, but not as many as one might initially think.     

From psoriasis to a number and back

This paper will argue that accounting can be understood as a special kind of Latourian Actor – a ‘space/time/value machine’ [Frandsen, A. -C. (2004). Rum, tid och pengar – En studie om redovisning i praktiken. Doctoral Thesis, Göteborg: BAS]. It starts conceptually by seeing accounting and its references as a ‘chain of translations’ [Latour, B. (1998). Artefaktens återkomst. Stockholm: Knowledge and Society; Latour, B. (1999). Pandora’s hope. Essays on the reality of science studies. Cambridge: Harvard University Press]. Empirically it follows a puzzling set of such references, from a psoriasis clinic where accounting is unfamiliar – so part of what [Tuan, Y. -F. (2001). Space and place, 8th ed. London: University of Minnesota Press] would call a ‘space’ – to a central finance function where it is taken for granted embodied knowledge, and so part of ‘place’, and then back, to observe how these references become integrated into medical everyday work and its embodied ways of knowing, establishing the clinic as an accounting ‘place’ for those who work there.. It then argues that as these references become more taken for granted, accounting acts as a special Actor because of the way it circulates inside and outside both human and non-human ‘actants’, as a machine which always names and counts, so constituting space, time and valuing through its flexible ‘named numbers’.. It tracks how accounting moves to becoming familiar and expands its reach through four categories: ‘the character of the associations’, ‘the integration of associations and the delimitation of movement’, ‘order and its relation to change; and ‘the production of other spaces’. This illuminates how accounting draws actants into its chains or circuits of value, thus extending its ability to construct both facts and acts. Here the paper supplements the actor-network approach with ideas drawn from the work of Hoskin and colleagues [e.g. Ezzamel, M., & Hoskin, K. (2002). Retheorizing the relationship between accounting, writing and money with evidence from Mesopotamia and ancient Egypt. Critical Perspectives on Accounting, 13, 333–367; Hoskin, K. (1981). The history of education and the history of writing, Unpublished paper. Department of Education, University of Warwick; Hoskin, K., & Macve, R., (1986). Accounting and the examination: A genealogy of disciplinary power. Accounting, Organisation and Society, 11, 105–136] which see accounting as a visible sign system naming and counting from before the invention of writing, and so having a special priority in settings concerned with coordinating action in space and across time. In modern managerial worklife settings, its named numbers circulate as paper and electronic texts which are strategically central to both financial and non-financial coordination of resources and actants. This helps clarify why accounting should be such a special Actor, as well as how it functions as machine.     

李登海：从农民到科学家

2009年9月,李登海被评为“全国道德模范”和“100位新中国成立以来感动中国人物”,10月1日,他还在北京参加了国庆观礼。