【总序】
让中国伦理学术话语融入现代世界文明进程
邓安庆
当今世界最严重的危机是世界秩序的日渐瓦解。美国作为西方世界领头羊的地位岌岌可危，而之前把欧盟作为世界平衡力量之崛起的希冀也随着欧盟的自身难保而几近落空。中国作为新兴大国的崛起，却又因其缺乏可以引领世界精神的哲学，非但自身难以被世界接纳，反而世界感受着来自中国的不安和焦虑。因此，今日之世界，说其危机四伏似乎并非危言耸听，文明进步的步履日渐艰难，野蛮化的趋向却显而易见。
所以，当今世界最为迫切的事情莫过于伦理学术，因为伦理学担负的第一使命，是以其爱智的哲思寻求人类的共生之道。哲学曾经许诺其思想即是对存在家园的守护，然而，当它把存在的意义问题当作最高的形而上学问题来把握和理解的时候，却活生生地把存在论与伦理学分离开来了，伦理学作为道德哲学，变成了对道德词语的概念分析和道德行为规范性理由的论证，从而使得伦理学最终遗忘了其“存在之家”。哪怕像海德格尔那样致力于存在之思的哲人，却又因不想或不愿涉及作为人生指南意义上的伦理学，而放任了存在论与伦理学的分离。但是，当代世界的危机，却不仅是在呼唤存在论意义上的哲学，而且更为紧迫的是呼唤“存在如何为自己的正当性辩护”，即呼唤着“关于存在之正义的伦理学”。“伦理学”于是真正成为被呼唤的“第一哲学”。
侵入岩比较发育，主要为位于矿区南部约8km处面积约60km2花岗岩，为华力西中期第二次侵入花岗岩，呈不规则状岩基侵入于大哈拉军山组内，亦见有闪长岩、花岗闪长岩、辉长岩、辉绿岩呈小岩株、岩脉存在。阿尔恰勒铅锌矿床附近主要见有辉绿岩脉。
不仅欧美与伊斯兰世界的矛盾正在呼唤着对存在之正当性的辩护，中国在世界上作为新兴大国的崛起，中国民众对于现代政治伦理的合理诉求，都在呼唤着一种为其存在的正当性作出辩护的伦理学！
然而，当今的伦理学却无力回应这一强烈的世界性呼声。西方伦理学之无能，是因为在近一个世纪的反形而上学声浪中，伦理学早已遗忘和远离了存在本身，它或者变成了对道德词语的语义分析和逻辑论证，或者变成了对道德规范的价值奠基以明了该做什么的义务，或者变成了对该成为什么样的人的美德的阐明，总而言之，被分门别类地碎片化为语言、行为和品德的互不相关的分类说明，岂能担负得起为存在的正当性辩护的第一哲学之使命？！
中国伦理学之无力担负这一使命，不仅仅表现在我们的伦理学较为缺乏哲学的学术性，更表现在我们的伦理学背负过于强烈的教化功能，在一定程度上损伤了学术的批判品格和原创性动力。但是，为存在的正当性辩护而重构有意义的生活世界之伦理秩序，发自中国的呼声甚至比世界上任何地方都更为强烈地表达出来了。
如果当今的伦理学不能回应这一呼声，那么哲学就不仅只是甘于自身的“终结”，而且也只能听凭科学家对其“已经死亡”的嘲笑。
我们的《伦理学术》正是为了回应时代的这一呼声而诞生！我们期望通过搭建这一世界性的哲学平台，不仅为中国伦理学术融入世界而作准备，而且也为世上的“仁心仁闻”纳入中国伦理话语之中而不懈努力。
Alas! The present ethics is unable to respond to the groundswell of such a call voice of the world. The reason of western ethics’ inability in this regard is because ethics has already forgotten and distanced itself from existence itself with the clamor of anti-metaphysics in the past nearly a century, thus having become a kind of semantic analysis and logic argumentation, or a kind of foundation-laying of moral norms in order to clarify the duty of what should be done, even or a kind of enunciation of virtues with which one should become a man; in a word, ethics is fragmented under categories with classification of language, act and character which are not connected with each other; as such, how can it successfully take on the mission of the prime philosophy to justify existence?!
Thus, the most urgent matter of the present world is nothing more than ethical academic (acadēmia ethica), since the prime mission taken on by ethics is to seek the way of coexistence of the human beings through wisdom-loving philosophication. Philosophy once promised that its thought was to guard the home of existence, but when it took the meaning of existence as the highest metaphysical issue to be grasped and comprehended, ontology and ethics were separated abruptly from each other, resulting in such a fact that ethics as moral philosophy has being becoming a conceptual analysis of moral terms and an argument for the normal rationale of moral acts, thus making ethics finally forget its “home of existence”. Even in the case of the philosopher Martin Heidegger who devoted himself to the philosophical thinking of existence, because of his indisposition or unwillingness to touch on ethics in the sense as a life guide, he allowed for the separation of ontology from ethics. However, the crisis of the present world is not merely a call for a philosophy in the sense of ontology, but a more urgent call for “a self-justification of existence”, that is, call for “an ethics concerning the justification of existence.” Consequently “ethics” truly becomes the called-for “prime philosophy”.
【General Preface】
Let the Academic Expressions of Chinese Ethics Be Integrated into the On-Going Process of the World Civilizations
By the Chief-In-Editor Prof. Deng Anqing
The disability of Chinese ethics to take on this mission not only show in the lack of philosophical academic in a sense, but also in our ethics has on its shoulder comparatively too much stronger functions of cultivation, thus injuring the critical character of academic and the dynamics of originality. However, it is much stronger the call sounded by China than that sound by the world to justify existence in order to reconstruct the ethical order of the meaning world.
(1)黑客入侵。黑客攻击是一种人为因素造成的网络信息安全问题，具体的攻击方式可以划分成主动性和被动性两种类型。一方面，对于主动性黑客攻击方式而言，主要是有计划、有目的地对某些网络数据信息进行删除、增加或修改等，致使网络数据信息出现了遗漏或缺失等破坏问题。另一方面，对于被动性黑客攻击方式而言，主要是被动地截获或破解网络数据信息，这种黑客入侵方式不会影响计算机网络的正常运行。无论上述何种黑客攻击方式，均可能会造成网络数据信息出现大量丢失或损坏问题，影响计算机网络运行的安全性，甚至会造成大面积计算机网络系统瘫痪问题，影响了社会大众的正常生产和生活。
所以，现在有意义的哲学探讨，决非要在意气上分出东西之高下，古今之文野，而是在于知己知彼，心意上相互理解，思想上相互激荡，以他山之石，攻乎异端，融通出“执两用中”的人类新型文明的伦理大道。唯如此，我们主张返本开新，通古今之巨变、融中西之道义，把适时性、特殊性的道德扎根于人类文明一以贯之的伦常大德之中，中国伦理学的学术话语才能真正融入世界历史潮流之中，生生不息。中国文化也只有超越其地方性的个殊特色，通过自身的世界化，方能“在—世界—中”实现其本有的“天下关怀”之大任。
Not only does the conflict between Europe and America on one part and Islamic World on the other call for the justification of their existence, but also China as a new rising great power, whose people cherishing a rational appeal to a modern political ethic, calls for a kind of ethics which can justify her existence.
他刚一伸出手去，翠姨就突然地拉了他的手，而且大声地哭起来了，好像一颗心也哭出来了似的。哥哥没有准备，就很害怕，不知道说什么，作什么。他不知道现在应该是保护翠姨的地位，还是保护自己的地位。同时听得见外边已经有人来了，就要开门进来了。一定是翠姨的祖父。
正如为了呼应这一呼声，德国法兰克福大学为来自不同学术领域的科学家联盟成立了国际性的“规范秩序研究中心”一样，我们也期待着《伦理学术》为世界各地的学者探究当今世界的伦理秩序之重建而提供一个自由对话和学术切磋的公共空间。中国古代先哲独立地创立了轴心时代的世界性伦理思想，随着我们一百多年来对西学的引进和吸纳，当今的中国伦理学也应该通过思想上的会通与创新，而为未来的“天下”贡献中国文明应有的智慧。
该款新型催化剂的首次工业应用诞生于一家亚洲石化生产商的台湾苯乙烯生产工厂。生产方是一家年产能24万t的完全集成化苯乙烯单体生产公司。2016年5月安装新型催化剂后，工厂迅速达到了满负荷生产，并以比以往作业更低的温度很快达到了苯乙烯单体的设计生产速率。此外，与之前使用的催化剂性能相比，新型催化剂选择性提升0.4%，且比业内对标的催化剂展现出更高的稳定性。
①与负对照组相比，复合酶A和复合酶B均有降低料重比的趋势，但没有达到显著性水平。且复合酶A组的效果要好于复合酶B组，复合酶A组比负对照组平均日增重提高了4.11%，料重比降低了2.83%。
To us the most serious crisis in the present world is the gradually collapse of the world order. The position of America as the leading sheep of the western world is in great peril, meanwhile the hope that the rising European Union can act as the balancing power of the world is almost foiled by the fact that EU is busy enough with its own affairs. It is true that China is a rising power, but due to the lack of a philosophy to lead the world spirit, it is not only difficult for the world to embrace her, but also makes the world feel uneasy and anxious instead.
If the present ethics fails to respond to such a calling voice, then philosophy not only allows herself to be close to “the end” happily, but also let scientists to laugh at her “already-dead” willingly.
OurAcad ēmia Ethica is just born in time to respond to such a call of the times. Through building such a worldwide platform, we are wishfully to prepare for the Chinese ethical academic to be integrated into that of the world, and try unremittingly to incorporate the “mercy mind and kind exemplar” in the world into Chinese ethical terminology and expression.
To responded to such a call, just as Frankfurt University of Germany has established an international Center for Studies of Norm and Order for the federation of scientists and scholars from all kinds of academic fields, we hope the brand new Acad ēmia Ethica to facilitate a common room for those scholars who investigate the issue of reconstructing the ethical order of the present world to dialogue freely and exchange academically.
Ancient Chinese sages originated independently a kind of world ethical system in the Axial Age; with the introduction and absorption of the western academic in the past more than a hundred years, the present Chinese ethics should play a role in contributing the wisdom of Chinese civilization to the future “world under the heaven” by thoughtful accommodation and innovation.
Thus, at present time the meaningful philosophical investigations are definitely not to act on impulse to decide whether the west or the east is the winner, whether the ancient time or the present time is civilized or barbarous, but to know oneself and know each other, understand each other in mind, inspire each other in thought, with each other’s advice to overcome heretic ideas, thus making an accommodation of a great ethical way of new human civilization, “impartially listening to both sides and following the middle course”. Only out of this, we advocate that the root should be returned to and thus starting anew, the great changes of ancient and modern times should be comprehended, the moral principles of west and east should be integrated into each other, any temporary and particular moral should be based on great permanent ethical virtues of human civilizations, so and so making the academic expressions of Chinese ethics with an everlasting life integrated into historical trends of world history. Only through overcoming the provincial particulars of Chinese culture by her own universalization can she “in the world” undertake her great responsibility ——“concern for the world under heaven” .