墨家之“义”与“侠义”和“正义”

从字形构造看,"义"一开始就带有"神圣命令"的意涵,墨家之"义"恢复了这个意涵。墨家之"义"还具有利他、不分亲疏、追求公平正义等特征。后世的"侠义",经过明代通俗小说的推衍和近代梁启超等人的论证,逐渐与墨家之"义"联系在一起。而"正义"这一术语虽然是在翻译西方著作中生成的,但它的内涵却与墨家之"义"有许多相同点,在墨家、儒家的基础上进一步接受和改造"正义"这一关键词是有可能的。

论郝懿行《尔雅义疏》引金石证《尔雅》的特色

郝懿行的《尔雅义疏》是清代疏证《尔雅》的代表作之一。据统计,郝懿行在疏证《尔雅》时引用了90条金石文字材料。《尔雅义疏》引用金石材料多为以声音通训诂、破通假、辨字形和校勘经注。邵晋涵的《尔雅正义》在疏证时亦引用金石文字材料,两者既表现出一定的共性特征,又体现出不同的治学特色。邵氏引金石疏证的体例,对“二重证据法”具有开创作用,而郝氏在引用金石材料时,其阐述更加精审,能够利用金石文字与传世文献之间的形、音、义关系进行词义疏证。

Generalized regular points of a C^1 map between Banach spaces

Let f be a C^1 map between two Banach spaces E and F. It has been proved that the concept of generalized regular points of f, which is a generalization of the notion of regular points of f, has some crucial applications in nonlinearity and global analysis. We characterize the generalized regular points of f using the three integer-valued （or infinite） indices M（x0）, Mc（x0） and Mr（x0） at x0 ∈ E generated by f and by analyzing generalized inverses of bounded linear operators on Banach spaces, that is, iff ＇（x0） has a generalized inverse in the Banach space B（E, F） of all bounded linear operators on E into F and at least one of the indices M（x0）, Mc（x0） and Mr（x0） is finite, then xo is a generalized regular point off if and only if the multi-index （M（x）, Me（x）, Mr（x）） is continuous at X0.

Communalism as a Theory of Justice and the Human Person in African Culture

Discussions about justice in cross-cultural context give rise to assorted theories. In this paper, issues surrounding communalism as a theory of justice in African culture will be examined with a view to show that its principles of care and fellow feeling could be worked out to address the problem of alienation from society characterizing some members of the contemporary African society. Recognition of the social dynamics of human society and relationships is of essence to communalism. As a theory of justice and a world view, communalism describes the human being as ＂being with others＂ and what that should be. The expression, ＂I am because we are, and because we are, I am＂ is the driving force of the communalistic society. Such a society is characterized by care, love, belongingness, solidarity, and interconnectedness. The aim of this paper is to highlight the manifestations of the idea of justice in communalism using leadership or governance, consensus in decision making, moral rules, punishment for wrong doing, and the equitable distribution of resources. It also aims to show that the communalist idea of justice is integrationist in outlook being constitutive of political and socio-economic elements, which the individual enjoys in practical terms as opposed to the paper rights, which citizens in much of the contemporary societies enjoy. The paper notes that drastic changes have occurred in the socio-economic relations within African societies as a consequence of acculturation subsequent to European colonization and these have had far reaching consequences.

Intergenerational Justice： Rights versus Fairness

Among various views on intergenerational justice, the most widely accepted theory invokes the rights of future generations. However, the rights theory seems to suffer from the non-identity problem addressed by Derek Parfit. Some rights theorists attempt to circumvent the problem by examining causal links between actions taken by preceding generations and their effects on succeeding ones, Others try to do so by replacing future individual rights with such collective rights. This paper argues that both individualist and collectivist versions of the rights theory fail to supply grounds for intergenerational concern. The paper then offers an alternative theory that refines the idea of duty of fair play developed by John Rawls and applies it to the context of intergenerational relationships. To begin with, I identify several characteristics of posterity and explicate the adverse implications these characteristics have for other major theories of intertemporal concern than the rights theory. Next, different versions of the rights theory are closely examined from the perspective of the non-identity problem. Then, I offer an alternative argument for caring about future people, which is founded on the idea of intergenerational fair play. This paper concludes by noting that the fairness theory, unlike its rivals, does not face the non-identity problem or any other problems stemming from the features of posterity previously identified.

Justice and ＂Divine Violence＂ in Melville＇s Billy Budd

Reading Herman Melville＇s Billy Budd as a revenge text, this paper examines the actions of the three protagonists against each other, including John Claggart＇s revenge against Billy Budd, the reason for which are matters for speculation, and Billy＇s violence towards Claggart in front of Captain Vere, and Vere＇s insistence on enforcing the martial law to judge Billy. I argue that law is operating politically, however just it seems, and maintain that Billy＇s act of violence towards Claggart is in Benjamin＇s words ＂divine violence,＂ which is on the side of justice, as opposed to law. Comparing different interpretations of this posthumous novella regarding revenge and violence, this paper revisits what deconstruction has to say about divine violence, attempting to shed light on the relationship between justice and divine violence. 1 argue that there is something ＂devilish＂ in Melville＇s text, refusing to settle down on any single, close interpretation, and that ＂inner diabolism＂ （in D. H. Lawrence＇s words） is even critical of Billy＇s innocence.

先秦儒家的“仁义道德”——以古希腊(雅典)道德哲学为参照系的概述

不论与'欧洲中心主义'密切相关的'普世价值主义'怎么解释中国文化和儒家思想,东西文化的差异是事实,比如雅斯贝斯所述说的'轴心时代'不同文化的形成和至今的影响。本文以先秦儒家'仁义道德'为例,把'轴心时代'产生的古希腊道德哲学作为参照系,概述'仁''义''道''德'的基本含义,阐明与古希腊道德哲学的异同。首先,本文简介了'中国先秦和古希腊的不同历史发展以及伦理和政治思想渊源的差异',并从语言发展的角度,梳理先秦儒家和古希腊道德哲学对'伦理'和'政治'的不同理解。接着,本文简述先秦儒家的'政治立场、视野、旨趣和思维方法',在此基础上,引述孔子、孟子和荀子关于'仁'和'义'的一些论述。然后,本文对'柏拉图和亚里士多德的视野、旨趣、人生观、伦理思想'做个简单和基本的介绍,并解释个人'幸福'(eudaimonia)、'美德'(areté)和'正义'(dikaiosynē)的含义,以便最后提出关于二者'比较和融通的可能性'的一点拙见。笔者提出下列建议:不仅反思'(中国)文化的转型',儒家思想的'现代诠释',而且注意'普世价值主义'对中国人思维的影响问题。

Bringing Systematic Thinking of Landscape Justice Into Global Design Practice

Design increasingly plays a pivotal role in achieving justice for all.However,there are often gaps between visions and implementation due to the variety of factors and stakeholders involved in design practice.Through literature review and a keyword co-occurrence analysis,this paper investigates current landscape justice research and identifies the distinguishing concerns in design,and highlights the importance of systematic thinking in achieving landscape justice.By examining the practices of the British company Building Design Partnership(BDP),a multinational design company,this paper identifies BDP’s three key design principles as experiences can be followed for landscape justice:design for inclusion,design for resilience,and design for future ecosystems.The paper also addresses potential challenges and conflicts in implementing landscape justice across different contexts and highlights multinational design companies’efforts to mediate between various stakeholders.Finally,this paper demonstrates that design companies can contribute to 1)bridging social and environmental justice through landscape design,2)achieving the visions promoted by scholars,3)identifying and deploying diverse approaches to achieving landscape justice with their sensitivity to practical problems,and 4)fostering integrated feedback loops via both top-down and bottom-up approaches to ensure effective implementation of landscape justice.

Land Grab and Land Grant:Contextualizing Landscape Justice in Social Forestry in Indonesia

Social forestry has emerged as a popular approach to achieving landscape justice by empowering local communities.However,the development and implementation of such programs often face challenges.This paper explores the concept of landscape justice within the context of Indonesian social forestry in two ways.First,it juxtaposes the social forestry program with palm oil plantations to highlight the relationship between environmental initiatives and capital expansion,and the formation of green capitalism.By examining the historical development of social forestry,the paper argues that current political and legal frameworks have facilitated the depoliticization of previously radical,anti-capitalist,and anti-palm oil civil movements,despite notionally“empowering”local communities.Second,the paper interrogates the inclusivity of the social forestry program within local communities,noting that NGOs sometimes label local people as“cooperative”or“stubborn,”thus overlooking the pre-existing social tensions.The paper posits that more attention should be given to the social foundations underlying environmental projects and the new eco-social structure arising from environmental governance.

A Fourfold Defense of Marx's Theory of Justice

Marx＇s discussion of justice is accomplished through his critique of ＂political economy.＂ The premise of his argument is the elimination of private ownership; this is determined by his theoretical mission. The basic logic of Marx＇s theory of justice is that the relations of distribution are to be interpreted not through political and legal concepts of fairness and justice, but through the relations of production, and the relations of production are to be interpreted through productive labor. Only by starting with the critique of political economy can we truly grasp the crux of the desert theory of justice and the true nature of the issue of modern justice. The concept of justice in liberalism and other contemporary Western political philosophies is a lower-order concept, whereas Marx＇s concept of justice is a higher order concept with broader implications. Starting from ＂human society or socialized humanity,＂ this higher-order concept is founded on the organic social cooperation of ＂free men＂ and depicts the highest principle of justice possible for human society, a principle that is the result of the logical and historical self-sublation of all previous principles of justice throughout human history. In the course of building up the framework of contemporary China＇s justice theory, Marxism should not only play the part of a critic but should also be responsible for providing normative theories for real life.

The Basic Principles and Value Dimensions of Achieving Distributive Justice through Social Institutions

To achieve the value goal of distributive justice, human society turns to the rational design and organization of social institutions. The construction of social institutions aimed at distributive justice should observe the following principles： equal opportunity, equal distribution of benefits and obligations, rational distribution criteria and procedures, and rectification of injustices. Social institutions established on these principles demonstrate inherent fairness and can ensure that social resources are distributed in an equitable way. For social institutions to ensure distributive justice is of great practical significance because this helps society integrate individuals＇ singular intentionality of pursuing distributive justice into a collective intentionality that fosters a social perspective on investigating distributive justice, establishes an egalitarian concept of distributive justice, and provides more effective protection for acts promoting distributive justice and stronger sanctions for acts undermining it. This maintains and enhances the interests of both advantaged and disadvantaged groups in distribution.

The Marxian Concept of Justice Based on Historical Materialism

The question of“Marx and justice”has been a key theoretical and practical issue that has attracted academic attention and discussion both at home and abroad since the birth of Marxism,and in particular since the 1970s.From the perspective of historical materialism,Marx’s concept of justice is rooted in material practice rather than abstraction;it is the organic union of distributive justice and productive justice that transcends the limitations of traditional ideas on distributive justice.Marx’s concept of justice as the union of distributive justice and productive justice is mainly reflected in his Capital.Allen Wood and Z.I.Husami,with other Western scholars,have engaged in a dispute over the question of“Marx and justice.”Wood and Husami’s views,though quite different,are confined to the theory of distributive justice.John Rawls’justice theory,which emphasizes equity,has also failed to reach the lofty heights of Marx’s theory of justice.Marx’s concept of justice,as developed in Capital,has the“full and free development of every individual”at its core and integrates distributive justice and productive justice.It transcends the abstract concept of justice of the bourgeoisie that centering on equal rights reflects the dialectical unity of historical logic,the logic of reality and the logic of theory and practice.

Justice as the Virtue of ＂No Unacceptable Harm to the Human＂

Through a semantic analysis of such common words as ＂good,＂ ＂right,＂ and ＂rights,＂ this article tries to argue that ＂justice＂ as a value-term basically means ＂no unacceptable harm to the human＂ or ＂respecting the deserved rights of the human＂ in the meta-ethical sense. In real life, then, the becoming of universal justice as an authentic moral virtue depends first and foremost upon the concrete and dynamic cultivation of such a universalistic ethical attitude： regarding neither merely oneself nor some persons specially related to oneself, but everyone as the ＂human,＂ and valuing all of them morally important and dignified so as not to do morally unacceptable harm to them, but to respect their deserved rights.

SPECIAL ISSUE： SPACE PRODUCTION AND URBAN ORDER IN CONTEMPORARY CHINA--The Loss of Urban Order and the Ethical Construction of Urban Order in Contemporary China

Rapidly urbanizing China is at a critical period in the construction of urban meaning and order. The city as an organic compound of space represents the organic integration in space of the elements of civilization, while its meaning provides the ethical ties that link these elements to form an organic whole. A city without a locus of meaning will be buffeted by risks and confrontations. The realization of sustainable urban prosperity requires the integration of the city as an ordered community of meaning at the same time as its physical forms take shape. An important practical path to achieving this aim is restructuring city space in a rational ＂spatial-ethical ecology＂ based on integrity and interaction of physical, social and psychological urban space, by means of collective action knitted together by meaning and carried out by communities and organizations.