检索结果-南通市图书馆

Frontiers of Environmental Science & Engineering 2024年第5期18卷 171-179页

作者： Joe F.Bozeman III School of Civil and Environmental Engineering Georgia Institute of TechnologyAtlantaGA30332USA School of Public Policy Georgia Institute of TechnologyAtlantaGA30332USA

Socioecological inequity in environmental data science—such as inequities deriving from data-driven approaches and machine learning(ML)—are current issues subject to debate and evolution.There is growing consensus around embedding equity throughout all research and design domains—from inception to administration,while also addressing procedural,distributive,and recognitional factors.Yet,practically doing so may seem onerous or daunting to some.The current perspective helps to alleviate these types of concerns by providing substantiation for the connection between environmental data science and socioecological inequity,using the Systemic Equity Framework,and provides the foundation for a paradigmatic shift toward normalizing the use of equity-centered approaches in environmental data science and ML settings.Bolstering the integrity of environmental data science and ML is just beginning from an equity-centered tool development and rigorous application standpoint.To this end,this perspective also provides relevant future directions and challenges by overviewing some meaningful tools and strategies—such as applying the Wells-Du Bois Protocol,employing fairness metrics,and systematically addressing irreproducibility;emerging needs and proposals—such as addressing data-proxy bias and supporting convergence research;and establishes a ten-step path forward.Afterall,the work that environmental scientists and engineers do ultimately affect the well-being of us all.

关键词： Equity Bias Machine Learning Data Science justice Systemic Equity

Levinas on the Ethics of the Other

在线全文

维普期刊数据库

学校读者我要写书评

暂无评论

Philosophy Study 2024年第1期14卷 16-21页

作者： HU Lijun PU Jingxin Chinese Culture Academy San DiegoUSA Nanjing University of Finance and Economics NanjingChina

The traditional mainstream of political philosophy establishes its thoughts on the subjectivity of“I”,which also formats its ethics of justice and freedom on the ground of selfness for itself and by itself.Political philosophers also incline to generalize and neutralize in labelling persons into the abstract concepts which ignore their particularity and diversity;as a result,this led to devastative consequence politically for the other,and also jeopardized the“I”.Hence Emmanuel Levinas provides his solution to this dilemma in an attempt to put the ethics of justice on the ground of the other.justice for the other is the starting point for the political ethics.The other is the absolute infinity which cannot be encompassed by any conceptual generalization.It is otherness of the other that actually constitutes the selfness of“I”.The freedom of the other guarantees the freedom of“I”.Human being is initially ethical being.justice for the other is the real foundation in securing justice for“I”.This mutual horizon of the other and I has primitive implication for the genuine ethics.

关键词： the other I justice freedom ethics

justice and Civic Friendship： An Aristotelian Critique of Modern Citizenry

在线全文

维普期刊数据库

学校读者我要写书评

暂无评论

Frontiers of Philosophy in China 2014年第1期9卷 1-20页

作者： Rajesh C. Shukla School of Public Ethics Saint Paul University Ottawa K 1S 1 C4 Canada

Modem moral and political theorists make a sharp separation between justice and civic friendship, arguing that justice deals with the fair terms of co-operation in the social sphere whereas civic friendship is about an individual＇s contingent affections in the political domain. In addition, they also argue that the principles of justice must determine the nature and function of civic friendship in modem liberal society. Even though the historical origin of the above view can be traced to the writings of Immanuel Kant （2007）, John Rawls provides us with its most cogent formulation in recent times. In his book A Theory of justice （1971）, Rawls argues that the considerations of right are prior to the considerations of good; therefore the principles of justice must determine the limits of civic friendship. Against RaMs, I argue that justice and civic friendship are intrinsically connected and that they cannot be separated in experience. I draw upon Aristotle＇s theory of virtue to strengthen my arguments. Following Aristotle, I show that both justice and friendship are virtues and that all virtues hold together. The Aristotelian coherence of virtues, I argue, can be useful in redefining the obligations of justice and civic friendship in contemporary liberal democracies.

关键词： justice virtue civic friendship Aristotle John Rawls modemcitizenship

在线全文

维普期刊数据库

学校读者我要写书评

暂无评论

英雄、正义与共同体：荷马时代的道德与城邦

Targeted Poverty Alleviation and justice

世界史 2024年第2期

作者：晏绍祥

荷马时代的英雄们是否具有道德意识？部分学者认为，英雄们完全缺乏合作与共同体意识，只有耻感和竞争。耻感文化理论的确反映了荷马笔下英雄们的某些特性，但完全否认英雄们具有合作与正义观念，走得太远。在分析阿克琉斯与阿家门农的... 详细信息

荷马时代的英雄们是否具有道德意识？部分学者认为，英雄们完全缺乏合作与共同体意识，只有耻感和竞争。耻感文化理论的确反映了荷马笔下英雄们的某些特性，但完全否认英雄们具有合作与正义观念，走得太远。在分析阿克琉斯与阿家门农的争吵后，可以发现荷马描写的英雄们身上确有任性自为的一面，他们偶尔可能会为了自己的所谓尊严，置共同体利益于不顾。但荷马提供的其他资料表明，部分英雄们有明确的是非意识和对共同体的关怀。有关涅斯托尔和波里达马斯两人道德观的讨论，表明他们具有较强的城邦意识；阿家门农与阿克琉斯也在经历痛苦的抉择后，重新选择以共同体利益为重。在《奥德赛》中，初生的城邦正义理念已然萌生。荷马社会的道德观念，如同荷马社会的其他方面一样，成为古典希腊城邦即将来临的预兆。

关键词：荷马社会道德正义城邦　　Homeric society morality justice city-state

来源：人大复印报刊资料评论

在线全文

人大复印报刊资料

学校读者我要写书评

暂无评论

Cultural and Religious Studies 2022年第5期10卷 226-235页

作者： LIU Songqing CHEN Shuiying Shanghai University of Finance&Economics ShanghaiChina Guangdong University of Foreign Studies GuangzhouChina

Poverty generally means a lack of material wealth,but this lack is often regarded as an evil,a symptom to be treated;thus,in the actual context,poverty reduction at all costs becomes a recognized good.Nevertheless,poverty may cause“evil”,but poverty itself does not mean evil.If multiple moral evaluations of poverty are eliminated,the impoverished individuals,especially those preferring to a lifestyle of rejection of material comforts can be looked at from a position of value-neutrality.In this way,poverty neither means evil nor deprivation of capabilities.Consequently,the ethical basis of the strategy,“Targeted Poverty Alleviation”should not be based on the moral judgment that“poverty is evil”or the ethical narrative that“poverty may lead to evil”,but rather“social justice”in this sense.Here I present an account that,“poverty”may take many forms in reality and“Targeted Poverty Alleviation”should have its restraint or limitations;meanwhile,defending the freedom and dignity of those who lack wealth is a more fundamental form of justice than reducing poverty.

关键词： poverty Yan Hui justice freedom

Fifty Years of Global justice:Five Theses

在线全文

维普期刊数据库

学校读者我要写书评

暂无评论

Fudan Journal of the Humanities and Social Sciences 2019年第2期12卷 177-192页

作者： Charles R.Beitz Department of Politics Princeton UniversityPrincetonNJ 08540USA

The subject of"global justice"did not exist in the literature of transatlantic political philosophy 50 years ago.Today,it is a focus of vigorous philosophical discussion.The paper offers five theses about the linkage between the origins of the literature in the political and philosophical ferment of the late 1960s and the state of the philosophical literature today.

关键词： Global justice osmopolitanism tatism awls alzer

Does it Make Sense to Try Reconciling the National Interest and Global justice Agendas?

在线全文

维普期刊数据库

学校读者我要写书评

暂无评论

Fudan Journal of the Humanities and Social Sciences 2019年第2期12卷 211-231页

作者： Jean-Marc Coicaud Rutgers University New BrunswickUSA

The article will address this question and will attempt to give it sound answers.In order to do so,the article will tackle the following issues:What are national interest and global justice,and what have been their relations so far?What are the challenges concerning their reconciliation,in general and today?In the current situation,what are the benefits that could be generated by such a reconciliation?How could it happen and what the chances for this to happen?

关键词： National interest justice International justice Global justice Interdependence Future Status quo International distribution of power Reconciliation

Ideology and the Legislative Turn in Eighteenth-Century Chinese Criminal justice

在线全文

维普期刊数据库

学校读者我要写书评

暂无评论

Frontiers of Law in China-Selected Publications from Chinese Universities 2020年第1期15卷 20-37页

作者： Thomas Buoye College of Arts and Sciences The University of TulsaTulsaOklahoma 74104USA

Envisioning a well-ordered society composed of filial subjects who obeyed the law,avoided disputes,shunned religious heresy,paid their taxes,and peacefully engaged in agriculture,the Kangxi emperor’s“Sacred Edict of Sixteen Maxims”(圣谕十六条)has often been considered a declaration of the alien Qing dynasty's Confucian bonafides.While the rhetoric of the pronouncement echoed traditional moral values,the political acumen of the Qing rulers was readily apparent in the eighth maxim,“explain the laws to warn the ignorant and obstinate.”Melding moral and legal education,the eighth maxim specifically endorsed the efficacy of the law.The importance placed on legal knowledge was abundantly clear in one of the earliest commentaries,which explained all sixteen maxims with examples of applieablc legal guidelines.Thus,the“Sacred Edict”wfas a shrew d maneuver that endorsed traditional moral values,but it also foreshadowed a“legislative turn”in the Qing rule that was discernible in the evolving ethos of criminal justice.Despite the extensive efforts to propagate the“Sacred Edict,”violent crime was on the rise in the Kangxi.Yongzheng,and Qianlong reigns.When transformation through moral “teaching and cultivation”(jiaoyang 教养) failed to alleviate social conflict,Qing rulers reconsidered and revised the established practice of criminal justice and the existing concept of criminal behavior.By the end of the eighteenth century,the effort to stem the tide of violent crime relied less on ideological exhortation and more on legislation that articulated harsh punishments.This“legislative turn”in Qing criminal justice resulted in an aggressive policy of deterrence that facilitated the greater use of capital punishment.

关键词： “Sacred Edict,”Qing legislative turn capital punishment Chinese criminal justice

Equal Rights Versus Equal Needs:Global justice or Global Virtues?

在线全文

维普期刊数据库

学校读者我要写书评

暂无评论

Fudan Journal of the Humanities and Social Sciences 2019年第2期12卷 275-291页

作者： Qingping Liu Fudan Institute for Advanced Study in Social Sciences ShanghaiChina

According to the analytically semantic linkage of“good-right-rights-justice”formed in the real conflicts among goods and especially among people,we should not confuse the global justice principle of“equal respect for everyone’s basic rights”with the global virtue principle of“equal satisfaction of everyone’s basic needs.”Correspondingly,while global virtues and the national interest may and can be reconciled with each other,global justice should not make compromises to the national interest precisely because of its ultimate priority.

关键词： Global justice Global virtues Needs Rights Equality National interest

Nationalism,Egalitarianism and Global justice

在线全文

维普期刊数据库

学校读者我要写书评

暂无评论

Fudan Journal of the Humanities and Social Sciences 2019年第2期12卷 263-273页

作者： Su Gu Fudan Institute for Advanced Study in Social Sciences Fudan UniversityRoom 2807Bast Main BuildingGuanghua TowerNo.220Handan RoadYangpu DistrictShanghai 200433China

Global distributive justice requires that universal standards and values be recognized and|respected to avoid moral relativism.Egalitarianism in domestic context demands equal treatment of all persons,whereas in global context,egalitarianism means equal treatment of all nations or peoples.Nationalist appeal quite often neglects universal values and standards in dealing with global justice.Although Rawls rejected global egalitarianism in his late works,the main idea developed by his A Theory of justice is still important for global justice.The reason why just arrangements should benefit the least advantaged domestically is parallel to that why they should benefit the poorest nations in global justice.Equality of opportunities in global context means that equal respect and treatment of all people,and nationality and religious beliefs should not obstruct anyone from getting a job or position.One of the moral arguments for benefiting the least advantaged is luck egalitarianism,and the luck/choice distinction is used for explaining personal responsibility in social and economic differences.It is bad when one person is worse off than another through no fault or choice of her own.But it is unjust when someone does better than others only because of her social class or family background.And social institutions that discriminate against persons based on arbitrary traits like nationality,gender,origin of country or region,religious beliefs,etc.,are a bad example of unjust distribution.Rawls’difference principle does not make a distinction between two reasons that cause disadvantage.Therefore,the requirement to benefit the least advantaged should embody the luck/choice distinction;people should be responsible for the cost of their choice and not for their natural assets.This principle may be extended to global justice.For those who live in poverty because of their lack of natural resources and gifts,compensation should be made to let them lead a decent life,and to those who voluntarily choose their lifestyle that causes the

关键词： distributive justice Egalitarianism Nationalism Luck egalitarianism Luck/choice distinction