Globethics.net offers to its registered participants the opportunity to submit their own documents in the library and therefore to make them available to the other participants.The Globethics.net Library Submissions collection has around 87'000 articles and books submitted by participants, interns, external staff and staff at the Head Office in Geneva. The collection grows as more content is submitted. Globethics.net encourages its participants to use this tool for sharing knowledge with their peers. Sharing knowledge on ethics without barriers is at the center of the Globethics.net mission and authors of resources are the best placed people to support Globethics.net in this effort.

Recent Submissions

  • Broken Church for Broken Couples: How the divided church should take care of divorced persons

    Wijaya, Yahya (ATESEA-BTESSC, 2019-04)
    This article challenges the radical anti-divorce attitude embraced by most churches in Asia. Although such an attitude is based on Jesus’ saying, it contradicts what Jesus really meant. Jesus resisted the Jewish tradition of easy divorce for the sake of the victimized, particularly the wife. It is, therefore, suggested that instead of falling into legalism, the church’s approach regarding divorce should start from its own reality as a broken fellowship yet still attempting to be a channel of the Good News
  • 卓越道德的美德的基本问题[The fundamental problem of the excellence of moral virtue]

    唐, 代兴; 唐, 梵凌 (包头师范学院, 2015)
    美德以道德为基础,是对道德的卓越。美德对道德的卓越,其实质是对品德和习惯的卓越。品德是道德他律达向道德自律的内驻方式,并构成美德的主体前提:品德是衔接道德与美德的中介,是道德自律的凝聚形态和美德自励的动力因素。品德之所以具有此双重功能,是因为其涵养德性之内在要求。美德的内在生成方式是涵养德性,美德的外化张扬方式是性情生活和个性自由,其行为类型是无私奉献和自我牺牲,其根本方法是乐道。而自励助他和个性作为却是对乐道方法的实践运用:自励助他,是人人举手可为的日常生活的美德方法;个性作为,是社会精英创造文明世界和意义生活的美德方法。
  • 马克思的相对过剩人口理论与中国的“民工荒”问题[Marx's theory on relative overpopulation and China's "labor shortage" problem]

    陆, 晓禾 (上海社会科学院哲学研究所邓小平理论和“三个代表”重要思想研究中心 中国马克思主义哲学史学会, 2010)
    2010年春以来,"民工荒"问题蔓延全国,与此同时,"洋黑工"浪潮也加速涌入。有学者将"民工荒"等问题归咎于最低工资标准,也有学者主张中国"应容忍亚非国家向中国大量移民"。本文认为,"民工荒"等问题本质上是资本与劳动的关系问题,受资本积累一般规律的支配,涉及的是马克思的相对过剩人口规律及其在中国的特殊表现;有关劳资关系的主张和政策不应只考虑资方的利益,而应顾及这种主张和政策将对中国工人特别是农民工造成的影响。从马克思的资本理论尤其是相对过剩人口理论来分析,将有助于我们认识和应对我国今后几年仍将面临的"民工荒"以及"洋黑工"问题,反思和转变我国的经济增长方式。
  • 智性的情感[The intellectual emotion]

    周, 黄正蜜 (中国社会科学院哲学所, 2015)
    康德的道德哲学建立在对传统道德感理论的批判之上,但他也对这个概念进行了改造,将它定义为一种建立在道德法则之上的先天情感,并在道德哲学中赋予这个概念一个重要的作用,即纯粹实践理性的动机,以解释抽象的理性法则如何能应用到具体的感性-理性存在者之上。康德的道德感理论的难点在于,一方面要解释道德法则如何能在人心中产生出肯定性和否定性的情感,另一方面要通过分析情感的内在结构解释其普遍有效性。在更广泛的意义上,这种建构可以划归另一个根本性的问题中,即天性和智性的关系。一般来说,主动的知性和被动的感性被康德定义为完全不同的能力,但道德感作为一种智性情感提供了一种新的视角,让我们可以重新界定这种关系。
  • 解开历史与理想的“戈尔迪之结”[ Double Dimension and Contemporary Enlightenment of Marx's Justice Thought]

    赵, 伟 (中国科学社会主义学会, 2015)
    基于不同的理论视角,西方学界对马克思正义思想的释读大致可归纳为历史必然性论证和道德论证两种路径。二者看似各执一端,在发生学意义上实则具有共同的社会历史背景和文化根源,它们均割裂了正义之历史和理想因素间的本质关联。在马克思看来,正义的历史和理想维度始终融汇交织,互为前提,彼此激发,有机统一于不断发展的实践活动。厘清并准确把握马克思正义思想的两重维度及其辩证关系对于正确看待当前我国的社会公正现状、化解社会公正难题具有重要的启示。
  • 追寻公正:和谐社会的价值取向[Pursuit of justice: the value orientation of harmonious society]

    曾, 建平; 王, 玲玲 (中共中央编译局 当代马克思主义研究所, 2005)
    社会主义和谐社会是融社会主义市场经济、民主政治、先进文化于一体的社会,这是传统“盛世”所无法比拟的真实的和谐社会;社会主义和谐社会还是与中国共产党执政地位相融合、以人为本的社会,这是西方资本主义“物化世界”所无法望及的实质的和谐社会。追求和谐必须首先追问和谐的正当性。社会主义和谐社会的正当性就是它的公正性。追寻公正是它的精神底蕴、价值向度。这一向度主要包括制度公正、经济公正、政治公正和环境公正。
  • 平等之爱与差等之爱[Equal love and Hierarchycal love ]

    陈, 建明 (金城出版社, 2015-12-15)
    在中西伦理学的比较视野里,儒家的仁爱与基督宗教的博爱常常被认为是各自伦理传统的核心概念而被强调,许多全球伦理的倡导者认为两者都是人类爱的理想形式,本质上是一致的。如全球伦理的积极推动者,德国神学家孔汉斯说:“在儒家和基督宗教教那里,人道主义伦理道德的最高体现都是爱人。在耶稣上山布道之前,人们就可以从《论语》里找到那条著名的金规则:己所不欲,勿施于人,而耶稣则用正面的方式表达了这个金规则:无论何事,你们愿意人怎样待你们,你们也要怎样待人。”[1](p102)在孔汉斯看来,由于金规则共同存在于儒家的仁爱与基督宗教的博爱之中,因而两者在本质上是想通的。但我认为,这种想通只是字面上的和表面上的想通,是一种脱离具体文化场景而把握的一种抽象的想通,并没有真正能抓住两者的实质和分歧。如果我们把仁爱和博爱放置到各自的文化场景之中与考察,我们就会发现两者存在着深刻的差异,这种差异表现为基督宗教的博爱是一种倡导一视同仁,没有厚此薄彼的平等之爱,而儒家仁爱倡导的是亲疏有别、爱有厚薄的差等之爱。在这篇文章中我会对这两种不同性质的爱作出比较分析,并进一步考察这两种爱在我们生活中的意义,并尝试回答在一个严重缺乏平等之爱的国度里如何实现平等之爱的理想。
  • Climate Justice Charter

    Haaz, Ignace; à Porta, Natacha; Chêne Protestant Parish; Piguet, Frédéric-Paul (Arve et Lac Publications, 2016)
    The progressive deterioration of the environment is verified day after day on a global scale. Even though it is not an obvious sudden massive catastrophe, it should be taken seriously. Based on this reflection, members of the Chêne Parish worked together to produce a Climate Justice Charter and Statement, in the context of theme n°20 of the Geneva Protestant Church: “‘Fill the earth and subdue it’. What about when this domination threatens Earth?” The latest news from our planet is threatening: climate change, pollution, forest loss, species extinctions… All these words are frightening and there is no sign of improvement. Within only 60 years, our planet warmed 0.6°C because of the effect of greenhouse gases generated by human activities in too large quantities. The contrast in precipitation is increasing between wet and dry regions and seasons. By 2025, two-thirds of the world population could be under water stress conditions. Biodiversity loss is happening so fast experts fear a new extinction crisis. Simple logic leads to the conclusion that humanity has to react, for its own survival. But at the scale of a human being, it is less obvious. When I drive my car, I cannot observe the effects of the pollution I am producing. Therefore, in order to choose to act in a way that preserves the environment, one first needs to access the necessary information. But this is not enough. Once informed, one needs a good reason to take action. Organizing one’s daily life in order to preserve the environment implies self-questioning, changing habits, sacrificing some comfort. In one word, it is an effort. Then, what justifies such an effort? The personal choice to act in order to preserve our environment is often made by simple altruism. This choice is based on our love for other human beings. We also need to understand the consequences of our actions and figure out how changing our behaviour will impact others’ lives. Our moral values, our ethical reflections and our religious beliefs are the deep core of these choices. “This is my commandment, that you love one another as I have loved you.” (John 15.12 NRSV) This Charter shows the moral and religious values that can help us react regarding the current environmental crisis. By “Climate Justice Charter”, we mean commitments that should be undertaken by each of us in order to address climate change problems. Anybody can realise these actions in their daily life, in order to contribute to the preservation of the Biosphere balance. It is also important to stand as an institution, because a parish community can have a significant impact at the civil society level. As a Charter, this small book proposes a framework broader than the simple individual responsibility and as a tool it should empower and transcend the ideas of effort and sacrifice in order to consider the respect of the shared house, in a prophetic fulfilment of the being.
  • 生活世界:人的自我生成之域[Living world:The field of man's generation]

    李, 文阁; 于, 召平 (黑龙江大学出版社, 2000)
    生活世界并非现代哲学的一个枝节性概念,而是其核心概念。它所代表的实际是一种世纪以--生活世界观,是一种思维方式--生成性思维,是一种人的观念--人的生成观念。虽然同为生活世界观,但对于生活和生活世界,不同的现代哲学家有不同的理解。现代西方哲学有所说的生活只是指人的日常的精神生活,其生活世界是一个抽象世界;而对于马克思来说,生活世界则是日常生活与非日常生活,物质生活浙统一,这才是人生活于其中的真正现
  • 人道主义伦理批判的实质和局限[The essence of criticism and limitations of humanistic ethics ]

    吴, 友军 (中国社会科学院哲学所, 2008)
    20世纪30年代初,霍克海默以对“正统”马克思主义拥护者的不满和批判为起点,倡导建立社会批判理论,从而开创了著名的法兰克福学派。他指出,“正统”马克思主义的实证化、教条化和意识形态化倾向,并非特定历史时期的特定理论样态,而是传统理论的普遍化表现。传统理论是以笛卡尔的方法论为基础的西方正统理性理论,它的实质就是非反思的科学化的知识性理论。
  • The beast of Revelation 17: A suggestion (Part II)

    Moller, Ekkehardt (Adventist International Institute of Advanced Studies, 2007)
    "The first part of the article has attempted to lay a foundation for the interpretation of the scarlet beast of Rev 17. It has also studied the connection of the sea beast with the abyss and has seen similarities and differences between the sea beast of Rev 13 and the scarlet beast. Its affinity to the abyss suggests that the scarlet beast is Satan working through political powers. The second part of the article studies the phases of the sea beast, looks at its characteristics and deals with the seven heads and the ten horns of the beast. It suggests that the phases of the scarlet beast and the subdivisions of the heads are not parallel. The heads begin with the Egyptian empire. From the "is not" phase onward, the phases of the scarlet beast represent Satan's fate in connection with the Millennium (Rev 20). The horns represent political powers at the end of human history. "
  • The sabbath commandment in the book of the covenant

    Frey, Mathilde (Adventist International Institute of Advanced Studies, 2006)
    "The Sabbath commandment in the book of the covenant (Exod 23:12) employs unusual linguistic terms which link it to Israel's patriarchal and covenantal history. This study suggests first, that the context of the Sabbath commandment in the book of the covenant is represented by the motif of God's compassionate listening to the outcry of the oppressed, a motif fundamental to the book of Exodus, which even triggers the exodus event. Second, a word-play connects the story of the exclusion of Ishmael and Hagar from the household of Abraham to the Sabbath and highlights its ethical implications. Finally, the use of an unusual expression indicating work during the six days of the week connects the Sabbath to creation and thus highlights its universal dimension. The Sabbath rest changes humanity's toilsome work into a positive perspective, making meaningful and fruitful work worth celebrating"
  • Mission as holistic ministry

    Kuhn, Wagner (Adventist International Institute of Advanced Studies, 2007)
    "This article endeavors to develop a Seventh-day Adventist theology of mission for holistic ministry. The importance (and need) of a solid biblical theology of mission for relief and development activities is discussed. Such a task requires a well-defined theology of holistic ministries which is significant in view of the fact that both individual church members as well as church institutions are to be socially responsible towards their neighbors or those most affected by misfortunes and tragedies. This holistic and integrative approach to God's mission understands that relief development, and Christian witness are the hands and feet of one body —the Body of Christ. Thus theological and biblical principles set forth in the Scriptures must be rightly understood and effectively put into practice."
  • Why christians convert to islam

    Nadado,, Noel C. (Adventist International Institute of Advanced Studies, 2006)
    "Little has been written about the experience of Christian conversion to Islam, though it is. not an uncommon occurrence. Islam is slowly increasing as a percentage of the world population, and for this reason alone Muslims and Christians alike need to better understand each other's beliefs and customs. The Philippines has an increasing number of Muslims, both locally converted and those converted after exposure to Islam in other countries, particularly places where Filipino work as Overseas Contract Workers (OCWs). This study examines the views of Filipino male converts to Islam through in-depth interviews and participant observation. Data show that conversion to Islam in the Filipino context is frequently motivated by economic reasons, in addition to other factors such as indoctrination and marriage."
  • The rich man and lazarus

    Cairus,, Aecio E. (Adventist International Institute of Advanced Studies, 2006)
    "The story in Luke 16:19-31 may have been written for Virtutes Iohanni, a Gnostic gospel written an author acquainted with both the original form of Luke (i.e., the parable of the prodigal son) and the Gospel of John (i.e., the resurrection of Lazarus), and interpolated by others into the text of the canonical gospel before 180 C.E. It fits the apocryphal narrative but not the Lukan context, and Ignatius does not seem to know this story. The connection of ideas between the preceding and following verses in Luke also suggests an interpolation, as does its uncharacteristic opening doublet, an unlikely sequence of events in the resulting narrative, and a peculiar eschatology. This cautions against basing doctrine on this particular story."
  • The "church" in the old testament

    Klingbeil,, Gerald A. (Adventist International Institute of Advanced Studies, 2006)
    "The present study looks at the zvay Old Testament data is used and integrated in recent ecclesiological studies. After a brief look at linguistic connections (looking at the route of MT via the LXX to the NT), it focuses on the important contribution that the study of metaphors can make in this context. As a starting point it. highlights the two metaphors of "family" and "body" as important links between the Old Testament and the New Testament, providing a useful conceptual basis for an ecclesiology that is rooted in both Testaments."
  • Terminological patterns and leviticus 16

    Warning, Wilfried (Adventist International Institute of Advanced Studies, 2006)
    "A close reading of the extant text of Lev 16 brings to light several terminological patterns. For one, the linguistic links based on the words MN "Aaron," trr "blood, 17Z "all, any," itz "to make expiation," and In "garment," support the terminological unity of Lev 16 per se. So, too, through distributing the nouns 17'N "ram" and nro "curtain," it has been integrated into the final form of Leviticus. What is more, by means of terminological patterns based on the terms tr/Wb V212.) "seven times," nmstn "turban," rain "tunic," and n-IDD "kapporet," Lev 16 has been connected with certain passages of the Pentateuch that precede and follow respectively."
  • Christ's nature as sinful or sinless in the early review (1850-1895

    Cairus, Aecio E. (Adventist International Institute of Advanced Studies, 2008)
    "Before the mid-1890s, the phrase "sinful nature" was occasionally used in Christological discussions in the Review, mainly in order to reject such an idea. Around that time, however, influential writers adopted the direct terminology of "sinful flesh" for Christ's nature, instead of "likeness of sinful flesh" which had formerly been carefully distinguished from plain "sinful flesh" by J. N. Andrews and even by U. Smith. In the case of E. G. White the new terminology did not imply adopting the idea of sinful propensities in Christ, and in any case a sinful nature for Christ should not be equated with the historical position of SDAs."
  • Historicism

    Sabuin, Richard A. (Adventist International Institute of Advanced Studies, 2008)
    "The purpose of this article is to respond to various challenges against the historicist approach to the book of Revelation. After presenting debates among scholars, induding Adventist scholars, concerning the historicist approach, this study proposes an approach that is based on the original readers' perspective as they read the Apocalypse. Rev 1:19, 4:1, and 21:6 establish the sectional division of the book from a Eicriv "things which are" (1:19), through Cc SEI yEvEaeat "things that must take place" (4:1), until yiyovav "they have taken place" (21:6). This suggests that the Apocalypse itself calls for historicism."

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