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韦政通指出,伦理要面对现实中出现的诸多问题,传统和现代化应在相互批判的互动中相互为用,当代的伦理教育应在诸方面突破。李存山认为,儒家的三纲是中国历史演变的产物,儒家伦理可以而且应该随着中国历史的新变化而变化,由此可解构三纲,使儒家的伦理观念作出适应现代社会生活的调整。景海峰探讨了三纲五常自汉以来即为儒家伦理之柱石,是儒家伦理形而上的根基,成为集结中华文化核心价值、凝聚民族精神的保障。王庆节认为,现代西方主流的“规则伦理学”和儒家的“德性伦理学”是现代社会生活不同层次上的伦理理论,不能因过分强调一个方向就走向泛道德主义,也不能因强调另一个方向而走向泛法律主义。儒家伦理在现代社会中应有一席之地。王立新经过对儒家伦理发生作用的方式的研究,认为它主要有两条路径一是通过政治运作或参与政治运作对古代政治进程和历史发展发生作用,二是通过教育对人生和社会生活发生作用。
Wei Zhengtong pointed out that ethics should face many problems that appear in the reality. Both tradition and modernization should be mutually beneficial in the mutual critical interaction, and the contemporary ethical education should make breakthroughs in various fields. Li Cun-shan believes that Confucianism is the product of the evolution of Chinese history. Confucian ethics can and should change with the new changes in Chinese history. Thus, the three principles can be deconstructed and Confucian ethics can be adjusted to adapt to modern social life. Jing Haifeng explored the three basic principles of the five principles since the Han Dynasty that is the pillars of Confucian ethics, is the foundation of Confucian ethics, as the core value of Chinese culture, the protection of national spirit. Wang Qingjie believes that the mainstream “rule ethics” in the West and Confucian moral ethics are ethical theories at different levels of modern social life. They can not go to pan-moralism because they place too much emphasis on one direction, nor can they emphasize another The direction of pan-legalism. Confucian ethics should have a place in modern society. Wang Lixin’s research on the ways in which Confucian ethics play an important role holds that there are mainly two paths to it: first, through political operation or participation in political operation, it plays an important role in the ancient political process and historical development; secondly, it plays a role in life and social life through education.