The Roman Models of mater familias and pater familias in the Parentalia by Decimus Magnus Ausonius

The ethics of Traditional Chinese Medicine are an important component of Chinese excellent traditional culture,which reflect the interests and expectations of working people.Because it justice but depreciating benefit',it has become the code of conduct for doctors to regulate,restrain,and spur themselves for thousands of years.Under the impacts of market economy,the traditional ethics is hard for young medical students to avoid money worship and other unhealthy thoughts.Therefore,it is essential to instill the merits of traditional medical ethits into the education of Traditional Chinese Medicine in western institutions.in older to lay a good foundation for the country to cultivate medical talents with excellent medical skills and gracious medical ethics.It Can be convinced that if the ethics of traditional Chinese medicine of long standing integrated with modem think well,it will recreate the enormous times value to the traditional ethics. Key words: Traditional Chinese medicine; Traditional medical ethics; Medicine education

IMPORTANT, widely shared ethical principles and values are involved in both the design of and the debates over the Clinton health care system reform proposal. In the first section of this article, we discuss 14 principles and values that guide policy decisions and choices about central features of the reform proposal. These principles and values are neither pulled from thin air nor selected simply to conform to the proposed system. They are deeply anchored in the moral traditions we share as a nation, reflecting our long-standing commitment to equality, justice, liberty, and community. Different moral, religious, and cultural traditions within our society may emphasize different elements of these principles and values or weigh them differently when they conflict. Nevertheless, there is a widespread consensus on their central role in defining our common community, as we show briefly in the second section of this article.^1-3 These principles and values do

Health educators increasingly need to have an awareness and appreciation for various ethical traditions as they develop and implement interventions that serve disparate populations, representing different cultural, racial, and faith traditions. Informed consent, right of privacy, confidentiality, anonymity, beneficence, nonmaleficence, respect/autonomy, justice, and others are often cited as principles in health education practice (Beauchamp & Childress, 1994; McDermott & Sarvella, 1999). Perhaps as important for the practice of health education is the need to understand the ethical traditions from which these principles are derived. Ethics is a systematic body of knowledge whose subject matter is human conduct. An ethical theory provides a framework whereby an agent is able to evaluate whether human actions are acceptable. Whereas health education curricula emphasize the social sciences, which describes human behavior as it is, ethics reflects on what ought to be done. Well-known types of ethical theories include natural law, utilitarianism, Kantianism, liberal rights, cultural relativism, and others. In addition, evolving out of the metaethical project initiated by G. E. Moore, are intuitionism, emotivism, prescriptivism, descriptivism, and contextualism. Metaethics concentrates on the language of moral discourse and has moved away from normative ethics, which focuses on the action and the agent. Adherence to any of these ethical theories has implications for health education practice. Health education necessarily entails engagement in controversial areas, where proposed solutions to perceived health problems, consciously or unconsciously, originate from an ethical tradition. Health educators have ethical frameworks that guide their behaviors and what they think is right or wrong, good or bad, normal or not normal. The Health Education Code of Ethics can further assist in serving as a guideline. Dissonance may occur, however, when a health educator encounters someone from a different ethical tradition, which, if not resolved, may lead to ineffective health promotion endeavors. Ethical traditions include normative and relativistic ethics. Relativistic theories assume that ethical rules are formed by each community and are relevant and authoritative only for people in that community, that moral rules are unnatural and obedience to them is only the result of public opinion, and that might makes right. In contrast to this relativistic position are the normative ethical theories, such as the natural law theory, which assume that principles are universal. This tradition, which originated with the Greeks and is the foundation for many mainstream religious traditions, is based on a teleology or final cause. Everything in nature has a distinct end to achieve or a function to fulfill. Aristotle thought that every art and every inquiry and similarly every action and pursuit aimed at some good, which was the special function of a thing (Stumpf, 1983). For example, apple trees have a certain nature. To have good apple trees, a person must act toward these trees in accord with their nature. The person must give them water, good soil with proper nutrients, and sunlight in order to produce good apple trees. If trees fail to produce apples, then the cultivator is doing something wrong and, if good apples are produced, something right. Humans similarly have a distinctive nature. As the proper function of an apple tree is not revealed by opinion but by analysis of the tree’s nature, appropriate human behavior is discovered by analysis of human nature. What implications does the interaction between ethical traditions have for health education practice? Usually there is agreement on what constitutes a problem despite the pluralism of American society. Differences most often occur in etiological descriptions and proposed solutions. Ethical competency is most crucial here. For example, some of the most controversial topics relate to sex and sexuality. Most people coming from various ethical traditions can agree that teen pregnancy, sexually transmitted disease

基于当代中国社会的道德文化语境, 本文重新反省了近代百余年来中国现代化进 程中道德文化传统的蝉脱与嬗变, 以及隐含在这一脱变过程中的中国现代性与中国道 德文化传统之间的复杂关系, 推导并论证了这样一个基本学术判断: 即近世中国企图 脱出传统道德文化的自由与保守之两分, 表明了“传统之后”的中国道德文化陷入了 摆脱传统与持守传统的两难纠结, 而最终的结果看似已然超乎“传统之外”, 实则仍 然在“传统之中”, 只不过社会主义新道德以革命性变革的方式, 在近代百年的“诸 神论战”中脱颖而出, 成为现代中国的主流道德文化。然而. 她并非超脱于“传统之 外”的纯粹异物, 而是且只能是中国道德文化传统和中国现代性的新的延展, 仍然是 漫长、深厚、连贯的中国道德文化传统的“变体链”。 关键词: 道德文化 现代性 传统之后 传统之中 传统之外 This paper reexamines the metamorphosis of China’s moral and cultural traditions in the course of modernization over the last hundred years and the complex relationship between Chinese modernity and the moral and cultural traditions latent in this metamorphosis, in the context of contemporary China. We deduce and demonstrate the following basic conclusion: modern China’s attempt at resolving the dichotomy of liberalism and conservatism of moral cultural traditions shows that the country’s post-tradition ethical culture faces the dilemma of whether to hold on to tradition or abandon it. However, the final result may be that modern China is still “within tradition” rather than “outside tradition.” The only difference is that new socialist morality has risen dramatically to prominence out of intellectual debates in the last century and has become the mainstream moral culture of modern China. However, this does not represent something that is purely alien or “outside tradition,” but rather a new stage in the development of Chinese moral tradition and Chinese modernity; it is still part of the chain of transmitted variants in China’s long, profound and continuous moral cultural tradition.

The present chapter presents the results of a study carried out within the Romanian culture and civilization classes taught to the foreign students in the preparatory year. Our goal was not only to familiarize them with Romanian culture, but also to help them better interact and function as a homogeneous group, in spite of their cultural diversity. The paper aims at studying to what degree cultural diversity and identity marks specific to students coming from various countries can be used to facilitate their adaptation to the culture and mentality of the host country and to a multicultural group. Among many aspects regarding Romanian traditional culture and civilization, we included information related to Romanian food and eating habits. Such a topic cannot be neglected if we take into account the fact that individual needs constitute a real issue in the adaptation of a multicultural group to a new culture and lifestyle.

A plethora of questions are asked when discussing moral issues concerning traditional African societies. Common among them are, is African morality dependent on religion only or has its foundation solely on the society, and what is the nature of the traditional African morality? These questions when answered would solve the myriad of ethical issues inherent in the African Traditional Religion. This article looks at the foundation and the nature of traditional African morality. The article establishes theocentric, communalistic, anthropocentric, utilitarian and shame-oriented as the nature of the traditional African morality. It fills the gap that both God and humanity are the foundations of African morality. The authors reviewed selected literature from various scholars. The paper also affirms that God and human society are the foundation of traditional African morality. It recommends that the theocentric and anthropocentric elements of African ethics must be brought together to have a true nature and source of the traditional African morality. This article seeks to contribute to the debate on the nature and foundation of traditional African morality. Keywords: African Tradition, morality, religion

Chinese traditional official ethics culture is an important part of traditional culture. The main ideas and concepts in traditional official ethics, such as “governance by virtue”, “loyalty to the emperor and patriotism”, “governance for the people”, “incorruptible and diligent governance”, and “self-cultivation” are also important references for the construction of modern Chinese civil servants' professional ethics. This paper aims to objectively analyze the main content of traditional official ethics and its historical limitations in a bid to explore the enlightenment of traditional official ethics construction to the development of modern civil servant professional ethics.

We analyze the relationship between the concepts of “tradition” and “continuity” in culture, identify changes in the social functions of spiritual and moral traditions in modern conditions. We note that studies of modern culture are increasingly based on comparing and contrasting it with the culture of past eras, traditional culture, thereby demonstrating a fundamentally new attitude to understanding the essence of traditions. In modern society, cultural tradition determines the choice of a person to a lesser extent and influences the formation of a value system, ideals and norms. The vital activity of modern man is built on the principles of individualism and autonomy of the individual. All this requires a rethinking of the role of traditions in modern society. We substantiate that the most significant collective experience is concentrated in the cultural tradition. It is preserved and reflected in the dominant forms of activity. Therefore, the study of cultural traditions requires an analysis of the value priorities of the development of a particular society. Tradition is considered as a complex mechanism of cultural continuity. It ensures the stability of society and its adaptation to new conditions of existence. We analyze and systematize the functions of spiritual and moral traditions. The function of providing value-normative orientation is singled out as system-forming, since it determines the direction of the formation of human spirituality. We conclude that the functions of traditions are a system that ensures social stability and reproduction of society.

The increased globalization of economics, communications and of medical care raises many issues of ethics and science and their applications on the global scale. A critical question to consider is the possibility of common agreement between people sharing different moral, philosophical or religious traditions. Common neurocognitive predispositions to moral judgement, which are found in the human species, may plausibly give access to common ethical values as a result of shared deliberations, despite differences in cultural traditions and social conventions. Various national bioethics committees have opened the debate at the national level, and extension to a global scale could be achieved by the creation of a Council for the Ethics of Science at the United Nations level.

Traditional ethics in this paper refers to the norms, precepts, principles and moral codes, which regulate the conduct and actions of individuals in African societies. The paper provides a clear understanding of African Ethics and morality. It shows how traditional ethical principles helped to maintain and ensure social order and stability in traditional African societies. It x-rays the effects of Western civilization and culture on the smooth functioning of traditional ethics. It recommends the utilization of traditional ethical principles in the development of the abundant human and material resources in modern Africa, especially in this age of globalization. The paper finally, advocates a harmonization of the positive elements of traditional ethics with Western culture for a better moral society in contemporary Africa. SOPHIA: An African Journal of Philosophy Vol. 9 (1) 2006: pp. 143-147

The actual effect is a big problem in current school moral education. By analyzing the problems in the theory and practice of the current school moral education, the author points out that the reason is that, for a long time, the meaning of morality has been dissimilated, and moral education is considered as a kind of knowledge input and neglecting it is the life-style of human beings. By exploring the meaning of morality in the traditional Chinese culture, the author fully affirmed the rich life connotation both in the dynamic conversion between Tao and virtue and in the Taoist saying “Great virtue is growth”. In the article, the author suggests that nowadays, we should reconsider and understand the moral connotation in traditional culture and explain the traditional morals in a modern way. It is also necessary to construct a new moral education system such as a “life-practice” model.

Sullivan and Kymlicka seek to provide an alternative to post-9/11 pessimism about the ability of serious ethical dialogue to resolve disagreements and conflict across national, religious, and cultural differences. It begins by acknowledging the gravity of the problem: on our tightly interconnected planet, entire populations look for moral guidance to a variety of religious and cultural traditions, and these often stiffen, rather than soften, opposing moral perceptions. How, then, to set minimal standards for the treatment of persons while developing moral bases for coexistence and cooperation across different ethical traditions? The Globalization of Ethics argues for a tempered optimism in approaching these questions. Its distinguished contributors report on some of the most globally influential traditions of ethical thought in order to identify the resources within each tradition for working toward consensus and accommodation among the ethical traditions that shape the contemporary world.

As a student in the mid 1960s, and in the early 1970s as a junior lecturer, I worked with Peter Ucko and Andree Rosenfeld on a project studying the prehistoric rock art of northern Spain. These beautiful paintings and engraving were made between ten and twenty thousand years ago by the hunter-gatherers of the Solutrian and Magdalenian. Although apparently full of meaning for their creators, they are tantalizingly silent today. The frustration of not knowing how to interpret them lured me to Australia in 1974, to work with living hunter-gatherer communities on their art. Although, in the end, I did more work on land claims than on rock art over the next seven years, the problem of interpreting the past and present art of other cultures has remained with me. The idea that we could hope to 'read' the rock art of cultures distant from our own in time and space has been subject to increasing criticism, much of which I agree with. Early researchers into Palaeolithic rock art thought that ethnographic study of recent hunter-gatherer art would provide direct parallels with prehistoric traditions. This expectation was long ago abandoned. It was replaced by the Structuralist approach. Structuralism seemed to provide a means of escape from the apparently random variability of human cultures. It held out the hope that general principles could be identified in the organisation of human thought, even when the choice of particular symbols was based on 'arbitrary' cultural convention. Structuralists assumed that behind exotic images lay familiar mental oppositions such as ma1e: female or cu1ture: nature. Â Bourdieu questioned whether such terms could accurately render understandings specific to the conventions of another culture. The Structuralist (an outsider) seemed to regard understanding a foreign culture as an exercise in code breaking (Bourdieu 1977: l), seeking to find familiar meanings, or sense, behind outwardly bizarre customs or images. Exotic behaviour is reduced to familiar categories such as gift-giving, feuding, and familial kinship, which are held to exist independently of the anthropologist's theory of culture. All too often, such categories prove to be derived from the history of our own social experience. The postmodernist critique of structuralism has cast considerable doubt on the possibility of reliably interpreting past efforts of communication. Modernism is the tradition of Descartes. The Cartesian approach sees a monologue as the prototype of language. It defines mental phenomena in terms of individual representations or states which accurately map the character of the outer world, and regards that external world as having qualities and meanings which exist independently of the language used to describe them. The Cartesian is opposed to the hermeneutic approach that leads to postmodernism, and sees human cognition and language as profoundly social. The hermeneutic approach contends that what is meant by a linguistic expression is only intelligible from within the social tradition that expression is drawn from (see, for example, Rommetveit 1987:92-96). Perception is shaped by culture. Postmodernism draws upon hermeneutics, or interpretive sociology. Postmodern anthropologists challenge Levi-Strauss' idea that the structure of culture is both transparent and unchanging, to be discovered by Levi-Strauss as he sat in his Parisian study, reading a missionary's report from the Amazon. Levi-Strauss claimed 'Myths operate in men's minds without their being aware of the fact' (Levi-Strauss 1970:12). According to Derrida's theory of free-play, on the other hand, words gain their current meaning only through usages which set themselves in opposition to previous usages. Each usage leaves a trace which, in time, is eradicated by successive transformations of meaning. Thanks to the work of Geertz (1988) or Shanks and Tilley (1987), post-modemism has got a bad name in anthropology and archaeology for its apparently defeatist attitude to cross-cultural study. These writers have challenged the Modernist view that the Western social scientist can stand aloof, empirically recording the quaint customs of other cultures and then processing their observations by means of objective, scientific explanation. In the postmodern view, other cultural traditions are closed and inaccessible to us, not only because our language and symbolism are relative to our own arbitrary, cultural conventions, but because these conventions are themselves constantly subject to renegotiation. Meaning is created within language itself. No common ground exists by means of which translation of sense from one culture to another can be achieved. How, then, could we ever study the way in which members of another cultural tradition elicit information from rock art? 1s there, indeed, such a thing as a legitimate reading of a rock painting or engraving? Such views derive their intellectual status primarily from the work of Derrida (1976, 1978). For radical postmodernists such as Derrida it is not just prehistoric art that becomes uninterpretable, the same is true of what was said or done in the recent past within one's own tradition. This suggests even indigenous readings are gratuitous once the paint has dried on the rock. I shall argue that there is an important difference between the methods available to anthropology and archaeology for overcoming Derrida's negative stance.

If we are to successfully communicate with people in other countries, we need to be aware of their cultural customs and of how these customs are reflected in the linguistic and rhetorical conventions of their language. Without this knowledge, we are apt to be perceived as rude and our technical documents misunderstood. This paper looks at differences in the vocabulary, sentence structure, and conventions of various cultures, especially the Asian culture, and suggests strategies for effectively engaging in written discourse with people from these cultures. Corresponding with engineers and managers in Beijing or Hangzhou can be a ticklish business unless you understand some of the cultural traditions of China. These traditions are implicit in the rhetorical conventions used in oral and written discourse. They, therefore, play an important role in the interpretation given to written documents. A country’s culture is reflected in the linguistic and rhetorical aspects of its language. In America “business is business,” but in China business and pleasure not only mix but pleasure may determine whether or not business will occur. The Chinese culture places apriority on harmony and requires that a relationship of mutual trust be established prior to conducting business. This cultural tradition carries over to business correspondence. A letter, even a business letter, should begin with inquiries into the reader’s health, the state of the family, etc. To deal successfully with the Chinese, our correspondence needs to imply that we conduct business in the same civil, harmonious manner as the Chinese do. If we are to effectively communicate with people of another culture, we need to be aware of the customs which inform the linguistic rules and rhetorical conventions of that culture’s discourse. Without this familiarity, we may include inappropriate information or use an inapppriate tone as well as fail to provide necessary content (Sims and Guice, 1990). This paper looks at differences in the semantics, syntax, and conventions of various cultures, especially the Asian culture, and suggests strategies for effectively engaging in technical discourse with people from these cultures. Historical Perspective

"Traditional Islamic Ethics: The Concept of Virtue and its Implications for Contemporary Human Rights" concentrates on the subject of Islam and modernity and Islam and human rights, a topic that has become popular and relevant with the rise of globalization and the interest in Islamic extremism and human rights. This book distinguishes itself by operating within the framework of the traditional school of thought or ‘Islamic Traditionalism’. In doing so, it draws on Islam’s 1400-year-old spiritual and intellectual tradition and its understanding of ethics and virtue, along with truth, justice, freedom, and equality. This book argues that Islam’s pre-modern approach is indispensable in creating an organic and integral human rights model for Muslims. The first section argues that the current understanding and implementation of international human rights needs to be more flexible and inclusive if it truly aims to be universal in scope; this is because ‘The Universal Declaration’ and its offshoots are still underpinned by secular-liberal principles, and therefore, are at odds with other cultural traditions. To this end, this section critically explores popular human rights histories and contemporary ethical theories that attempt to justify human rights. The second section of this book provides a general overview on the subject of ‘Islam and Human Rights’. After explaining some of the main problems, this section examines various solutions offered by Muslim academics and scholars, focusing on four different types of Muslim responses to modernity and human rights: liberal, progressive, traditional, and fundamentalist. It concludes that there are ‘spaces of convergence’ between modern-liberal ethics and traditional Islamic virtue ethics while maintaining that there are also fundamental differences and that these differences should be welcomed by human rights theorists and advocates. The book’s intended audience is primarily post-graduate students and professional academics in the fields of Human Rights, Ethical Philosophy, and Islamic Studies (modern Islamic thought, Sufism, Islamic theology, Islamic Philosophy, and Traditionalism). It will also appeal to anyone interested in the subject of Islam and modernity in general and Islam and human rights in particular.