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中国经验对新经济范式的参考价值
Full text linkYanINTRODUCTIONPope Francis has called for a change in the current economic paradigm, taking into account integral human development. With the current crisis of the pandemic, climate change, and global recession, China is foreseen to be one of the very few countries that register a positive economic growth this year. With the sheer size of her economy and her own characteristics, China does not pretend that her development model could be an example for other countries. However, there may be something that the China experience could inspire in us. Therefore, in this paper, I would like to focus some points for consideration.教宗方济各呼吁改变当前的经济范式，体现人类整体发展目标。在当前疫情、气候变化和全球经济衰退危机背景下，预计中国会是今年极少数能在经济上实现正增长的国家之一。拥有庞大经济规模和特色的中国，并不是在标榜其发展模式能作为他国的榜样。不过，中国的经验多少会给我们带来启发。因此，本文想着重介绍几个要点供大家思考
国际金融伦理中的全球平衡
Full text linkIn this short presentation, after an introduction, let us focus on three key topics of the Ethics of International Financial Markets during and post Covid pandemic. For more information, please see my essay, “Financial Markets: Debts, Innovation, Stabilization” (Stückelberger, 2020, pp. 317-333).本场简短演讲的导言之后，我们将重点讨论新冠大流行期间及之后的有关国际金融市场伦理的三大核心议题。更多内容请参阅我的《金融市场：债务、创新和稳定》一文（Stückelberger，2020年，第317-333页）
辅助性原则和经济学新范式
Full text linkWhat is the “Principle of Subsidiarity”? It is, in brief, a contribution to Western social philosophy first articulated in Catholic Social Teaching (CST). From the perspective of CST, any new paradigm of economics must be consistent with basic principles, namely, human dignity, the common good, and especially the principle of subsidiarity. This principle, which first surfaced in Pius XI’s Quadragesimo Anno, in 1931, was meant as a warning indicating the proper way(s) in which interventions from governments can and should assist persons and families to fulfil their purposes in a modern industrial economy. Such assistance—a subsidium—from “higher organizations” like the State must not usurp the proper functioning of the “lower” entities they are ostensibly trying to assist. Solutions to social problems must respect the dignity of all human beings, the rights of natural associations like families, and the common good.何谓“辅助性原则”？简言之，它是对最早在天主教社会教义中得到明确阐述的西方社会哲学的一大贡献。从天主教社会教义的角度来看，任何新的经济学范式都必须符合基本原则，即人的尊严、共同利益，尤其是辅助性原则。这一原则于1931年在教宗庇护十一世的《四十年》通谕中首次提出，旨在给予警示：政府干预措施能够并且应该以适当的方式，援助个体及家庭实现其在现代工业经济中的目标。来自国家等“上级组织”的此类援助（补贴），绝对不能剥夺它们似乎在尽力援助的“下级”实体的正常运行。社会问题的解决方案必须尊重所有人的尊严、家庭等自然社群的权利与共同利益
21世纪的边界和去边界化：: 从排斥政策走向包容政策
Full text linkWith the fall of the Berlin Wall in 1989, a new era of open geographical spaces and unparalleled mobility was to replace an ideologically and politically divided world. However, instead, the post-Cold War period ushered in a new era of walls with over 77 border walls and fences being built around the globe. With the rise of more and more such “hard” borders, migration and its economic, political, social, humanitarian and moral implications, have turned into some of the defining issues of the 21st century (Vallet, 2014). At the same time, calls for softer and more porous borders have been proliferating. Economists have long pointed to the economic benefits of open border policies. Classic economist John Kenneth Galbraith (1979) already argued that open borders are and historically have been effective solutions to enhance economic growth, address global inequality, and reduce global poverty. Besides the economic advantages of more open border policies, scholars have also increasingly maintained that a global economy imposes regulatory and moral challenges that have not yet been adequately addressed.随着1989年柏林墙倒塌，一个以开放的地理空间和无与伦比的流动性为代表的新时代，本应开始取代意识形态和政治分裂的旧世界。然而，后冷战时期却迎来了一个新的围墙时代，全球范围内建起超过77个边界和围栏。随着越来越多“硬” 边界的建立，移民及其在经济、政治、社会、人道主义和道德方面的影响，成为二十一世纪的关键问题(Vallet，2014)。与此同时，对于更温和、更宽松的边界，呼声越来越高。经济学家们早就指出开放边界政策的经济利益。古典经济学家约翰•肯尼思•加尔布雷斯(1979)提出，开放边界是并且一直是促进经济增长、改善全球不平等和减少全球贫困的有效解决方案。除了更为开放的边界政策带来的经济优势，学者们也日益坚信，全球化经济带来的监管问题和道德挑战尚未得到充分解决
亚里士多德、卢比希和拉辛格论新经济学范式
Full text linkThe journey towards a new paradigm of economics must begin from a profound consideration of the inherent problems of existing models. Joseph Ratzinger argues that the market economy stresses freedom in order to produce efficient outcomes while the centralised economy emphasises regulation so as to produce ethical outcomes. A truly efficient and ethical economic model needs to be guided by an objective conception of the common good. Aristotle argues that rational economic activity should be oikonomia (household management) for the sake of attaining the welfare of the human being. He is opposed to the activity of chrematistike (wealth accumulation) which goes beyond what is necessary for human well-being and produces an unjust allocation of scarce resources. Chiara Lubich founded the Economy of Communion which presents a valuable alternative to the traditional distinction between profit-based enterprises and non-profit organisations. Entrepreneurs of this movement voluntarily commit to use profit to grow their own business, promote the “culture of giving” and assist others by means of social projects.走向新经济学范式的旅程必须始于对现有模式内在问题的深刻考虑。约瑟夫· 拉辛格（Joseph Ratzinger）认为，市场经济强调自由是为了产生有效的结果，而集中经济强调监管是为了产生伦理结果。一个真正有效且合乎伦理的经济模型需要以共同利益的客观概念为指导。亚里士多德认为，出于对人类福祉的考虑，理性的经济活动应该是“家庭经营”。他反对“财富积累”这一活动，因为它超越了人类福祉所要求的范围，并导致对稀缺资源的不公正分配。奇亚拉·卢比希（Chiara Lubich）提出了“共融经济”这一概念，作为对盈利性企业与非盈利组织之间传统区别的完美替代。参与运动的企业家自愿承诺利用利润来发展企业，促进“给予文化”的发展并通过社会项目来帮助他人
环境污染的伦理观察
Full text linkAir, water and soil pollution, along with waste disposal, is a growing issue of concern in modern societies. Increasingly, voices are emerging to call for incentives to curb the effects of mounting pollution. An estimate of 7.7 billion people was reported to populate the earth as of December 2019 (United Nations, 2019). In mid-July 2020 the world population clock set the world population at 7.8 billion. This population is tipped to increase to 9.7 billion by 2050, with a peak expected at 11 billion by 2100.大气、水和土壤污染以及垃圾处理，日益成为现代社会关注的问题。已有越来越多的声音呼吁制定激励措施，遏制因污染加剧所造成的影响。据报道，截至2019年12月，全球人口约为77亿（联合国，2019年）。2020年7月中旬，世界人口时钟显示世界人口约为78亿。到2050年，人口数将增至97亿，2100年人口数预计达到110亿的峰值
老挝的殉道者: “因为信仰而被憎恨”到对先人的敬奉
Full text linkThis paper concentrates on the endeavour of the Bishops’ Conference of Laos to expand the Thomist definition of “martyrdom” to make it relevant for their social, religious and political context. In that way, they hoped, the beatification of those whose deaths (1954-70) are attributed to the predecessors of the present-day regime could be understood and accepted by Laotian people of all faiths and affiliations and their political leaders, and could facilitate rather than inhibit social and interreligious dialogue.They asked: While the traditional crucial underpinning of martyrdom is “Odium Fidei,”, is there a deeper understanding of this same mystery, which can be usefully applied in our context? Their reasoning, leading to the beatification in 2016, rests on four major points:– Acknowledge the local objections to a one-sided Western notion of martyrdom;– Focus on the notion of “ancestors” (of the faith), as a basis for mutual understanding;– Define “beatification” as elevating the most meritorious members to the rank of ancestors for the community to remember, venerate and imitate;– Acknowledge Buddhist teachings on the contemplation of death to overcome the deep-seated Laotian aversion toward those who have died a violent death.MARTYRS OF LAOS: FROM “ODIUM FIDEI”1 TO VENERATION OF ANCESTORSAfter unsuccessful attempts by Jesuits in previous centuries, Christianity, especially in its Catholic form, gained a foothold in Laos at the turn of the 19th and 20th centuries. In the midst of the incessant wars and conflicts of the last century, Laos’ local history has been without much brilliance (Costet, 1999). It suffered a violent backlash in 1975, when the faction supported by international communism took power. Until today, the country has no dioceses, only “missionary circumscriptions” from where the last European missionary left in 1977 (Jacques, 2018).本篇论文将聚焦于老挝主教会议关于“殉教”议题的努力，这次会议试图拓展托马斯所提出的“殉道”定义，将这一概念与殉道者的社会、宗教和政治语境联系起来。参会者希望，对那些死于当下政权前任者手下的老挝殉道者（1954-70）的宣福礼，能通过这种方式被不同信仰和不同隶属关系的老挝人民及其政治领袖所理解和接受，能促进而非禁止社会的、跨宗教的对话。参会者们发问：尽管殉道的传统关键一句是“Odium Fidei（因为信仰而被憎恨）”，但是对这样的神迹是否有着更为深刻的理解，能够有用地应用于我们的语境中呢？导致2016年那次宣福礼的理由，主要取决于四点：—承认当地对西方单方面殉道观的异议；—聚焦于（有信仰的）“先人”观，作为相互理解的基础；—把“宣福礼”定义为把最值得赞扬的成员抬升到社群共同记忆、崇敬、模仿的先人的行列；—承认佛教关于死随念，以克服老挝人对暴力致死者根深蒂固厌恶的教义
'So Many Things I Wanted from Guangzhou.' The Orders of Two Jesuit Procurators: Francisco de Cordes (1689-1768) and José Rosado (1714-1797)
No full textBased on the analysis of two little-studied Portuguese Jesuits, who in the 18th century served as general procurators for the East Asia missions, this text draws on the theme of the circulation of material culture, such as tangible objects, between the two extremes of Eurasia. Through Francisco de Cordes (1689-1768) and José Rosado (1714-1797), we endeavor to contribute to a better understanding of the role of the General Procurator of the missions in ordering, acquiring and distributing artistic objects for consumption, both inside and outside of the Society of Jesus. The main objectives of this article are to outline their biographies and to analyze the sumptuary goods they transacted, namely through their correspondence and other related sources
迪特里希·潘霍华与“脏手”问题: 什么是基督徒的殉道？
Full text linkDietrich Bonhoeffer, along with others implicated in the unsuccessful attempt to assassinate Adolf Hitler, was executed at the Flossenbuerg internment camp on April 9, 1945, less than a month before the final collapse of the Nazi regime in Berlin. Bonhoeffer was unusual among those implicated in the plot, in that he was both an ordained Christian minister and well-known in ecumenical circles in Europe and the USA. While Bonhoeffer was already held in custody on suspicion of anti-Nazi activities at the time of the unsuccessful assassination attempt, July 20, 1944, his role in it was confirmed when secret papers that his brother-in-law and co-conspirator, Hans von Dohnanyi, had preserved were discovered, and the full extent of the plot became known to Hitler and his staff. Many consider Bonhoeffer to be a Christian martyr, but his involvement in the assassination plot has always been controversial. Bonhoeffer’s posthumously published writings, especially his Letters and Papers from Prison and his unfinished Ethics, have secured him an enduring reputation as an innovative theologian for, in his own terms, “a world come of age.” While Bonhoeffer refused to defend his participation in the assassination plot on Christian and ethical grounds, both these works provide important clues as to how he thought about it.1945年4月9日，迪特里希·潘霍华和其他牵涉参与对阿道夫·希特勒未遂暗杀的人一道，在弗罗森堡集中营被处决。不到一个月后，纳粹政权在柏林最终崩溃。在参与暗杀计划的人中，潘霍华颇为与众不同，因为他是一个被任命的基督教牧师，并且在欧洲和美国的基督教圈子里享有盛名。虽然在1944年7月20日的未遂暗杀活动当时已因涉嫌反纳粹活动被拘禁，但是潘霍华在暗杀阴谋中的作用是在其姐夫及同谋汉斯·冯·杜南依（Hans von Dohnanyi）保存的秘密文件被发现时才被确认，全部暗杀密谋为希特勒及其党羽所知。许多人认为潘霍华是一名基督教殉道者，对其参与暗杀阴谋则存在争议。潘霍华死后发表的作品，尤其是《狱中书简》及未完成的《伦理学》，因其所谓的 “一个成熟的世界”而赢得创新神学家的不朽声誉。尽管潘霍华拒绝以基督教和伦理为理由为自己参与暗杀阴谋辩护，这两本著作提供了他如何考虑这个问题的重要思路