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走向道德领导
Full text linkMoral leadership begins with moral education. But moral education often is reduced to compliance and legalist approaches. This tendency to equate morality with a duty to follow the rules—judging from what we see around us nowadays—is highly ineffective, if not counter-productive. The whip of indoctrination coercing support for ideological creeds just seems to provoke greater and better organized resistance. When official textbooks for schools aim to infuse “patriotic values” following a similar logic, the predictable failure seems programmed in advance as most students are likely to resist such intrusions into their conscience.道德领导始于道德教育。但道德教育往往被我们与合规和守法混为一谈。把道德等同于遵守规则的义务，这种倾向从我们目前所看到的情况来说毫无效果，甚至还起了反作用。用强行灌输的方法，对意识形态信条实施支持，这种鞭子式的手段似乎会激起更大规模、更有组织的抵抗。当学校的官方教科书试图按照类似的逻辑灌输“爱国价值观”时，可以预见会失败，因为大多数学生可能会抵制这种对其良心的侵犯
纪念托马斯·迈尔斯
Full text linkThomas A. Myers, who passed away on May 21, 2019, was known to the public at large as the founder of T. A. Myers & Co., a CPA firm that specialized in forensic accounting and tax planning for foreign investments. He was notably successful in this practice, having authored multiple books on lending, asset management and financial reform; testified at the request of the U.S. Congress on banking regulatory reform and fraud in the financial system; taught courses on money laundering and fraud to various law enforcement entities including the FBI, the U.S. Secret Service and Department of Justice. At the pinnacle of his career, Tom was an expert witness in many class action lawsuits that led to successful verdicts. In his role as President and CEO of the China Trade Institute in Beijing, Tom became a friend and supporter of our work on business ethics education and corporate social responsibility in China, through Rothlin Ltd., in Hong Kong and Beijing, and the Macau Ricci Institute in Macau.托马斯·迈尔斯（Thomas A.Myers）2019年5月21日去世了。他是T.A.Myers&Co.会计师事务所的创始人，专业从事外国投资的司法会计鉴定和税务筹划。他在这一领域成绩斐然，不仅撰写了多本关于贷款、资产管理和金融改革等内容的书籍，还曾应美国国会要求就金融体系中的银行监管改革和欺诈问题作证。此外，他还为包括联邦调查局、美国特勤局和司法部在内的多个执法部门讲授有关洗钱和欺诈的课程。在他职业生涯的巅峰时期，汤姆曾担任多个集体诉讼的专家证人，并最终获得成功判决。汤姆在北京担任中国贸易学会总裁兼CEO期间与我们结下了友情，并通过香港和北京的罗世力公司（Rothlin Ltd.）和澳门利氏学社（Macau Ricci Institute）为我们在中国开展的商业伦理教育和企业社会责任工作给予了很大的支持
基督教大学: 在抗击生态灾难、贫困增长和医疗保健危机中的作用
Full text linkSilliman University, Dumaguete, Philippines, is widely recognized as a pioneer in developing programs designed to promote environmental responsibility, not only among its students, faculty and staff, but also in and for the local communities that it serves on the island of Negros in the Visayas in the Philippines. With the visit to the Philippines of Pope Francis in January 2015, the University welcomed his message challenging all the Filipino people to do their part in mitigating catastrophic climate change. His vision of hope, as promoted worldwide in the encyclical letter, Laudato si’ (2015), suggested how doing many small things to care for our common home might actually help all of us to become more effective stewards in preserving and enhancing the natural environment, while seeking justice and peace. The Macau Ricci Institute’s second issue (June 2018) featured three interrelated essays presenting Laudato si’, analysing its practical significance for waste management policies and practices, and the responses specifically emerging from communities impacted by Typhoon Haiyan in the Philippines. What follows is presented as further testimony to what must be done to respond to the interrelated crises of environmental degradation, increasing poverty, and deteriorating health care. Here the focus is on institutional change in a significant NGO, what can happen when a mid-sized private university, Christian in its inspiration, foundation, and ongoing commitment, collectively reexamines its mission, policies and practices to respond affirmatively to our common desire to create a sustainable future.位于菲律宾杜马盖地的西利曼大学在环境责任项目开发方面是公认的先驱，不仅在其学生和教职员工中，而且在其服务的菲律宾米沙鄢尼格罗斯岛的社区中都享有盛誉。教宗方济各2015年1月访问菲律宾，呼吁全体菲律宾人民在减轻灾难性气候变化方面贡献自己的力量，对于这一点西利曼大学深表赞同。教宗在2015年向全球发布的通谕 《愿你受赞颂》(2015)中阐述了他的愿景，提出为我们共同的家园奉献自己的绵薄之力能帮助我们成为保护和改善自然环境、同时寻求正义与和平更尽职的管家。《澳门利氏学社学刊》第二期（2018年6月）刊登了三篇介绍《愿你受赞颂》的相关论文，分析了这一通谕对废弃物管理政策和实践的实际意义，以及菲律宾受到台风海燕影响的社区采取的具体应对措施。１相关论文也进一步阐述了通谕产生的影响：必须采取哪些措施来应对环境恶化、贫困加剧和医疗保健水平下降等相关危机。本文聚焦在一个重要的非政府组织的制度变革——当一个秉承基督教精神、基础和承诺的中等规模私立大学重新审视自身使命、政策和做法，以回应我们的共同愿望，力图创造一个可持续的未来之时，究竟会带来哪些改变
“一带一路”倡议：: 机会和挑战
Full text linkAbstractThis paper begins by setting out the vision for the renaissance of the New Silk Road as the “Belt and Road Initiative” (BRI) announced by President Xi Jinping in 2013 and picks out a theme of moral leadership in Xi’s speeches. The opportunities for a Chinese approach to the Common Good are contrasted with six major challenges to Xi’s aspirations for the BRI as a pathway leading to friendship, shared development and peace. The Silk Road has a rich history across Asian civilisations with earliest records of it dating from the Han dynasty (207 BCE–220 CE). Over the centuries, the Silk Road has not only opened up a path for trade with silk as currency but also great opportunities for cross-cultural understanding and relations. The Silk Road has provided a means for the transmission of art, science and cultural and religious exchange. The BRI essentially promotes a regenerated Silk Road of infrastructural connectivity within and across China’s borders. It brings together the “Silk Road Economic Belt” of roads, railways and industrial corridors and the “21st Century Maritime Silk Road,” expanding through upgraded ports. The BRI extends beyond ports, railways and highways to other major types of infrastructure including oil and gas pipelines, electricity power plants and telecommunications networks. Construction of the $68 billion China-Pakistan Economic Corridor creates a major highway running from the deep-water port of Gwadar in Pakistan to the city of Kashgar in the Xinjiang region of China, improving connectivity between the two countries and offering central and western China more direct access to the Indian Ocean and the Arabian Sea. Projects are also underway in several of the other corridors. As the Center for Strategic and International Studies (CSIS) has pointed out, the BRI is “more of a sweeping vision” than “an operational blueprint,” though it is far more credible and tangible than sceptics might like to believe (Johnson, 2016). A starting point for this enquiry inevitably begins with the plans originally set out by President Xi Jinping and China’s State Council in 2015. This paper aims to report Xi’s comments as an observer rather than as a critic following Watson (1994) to overcome externally imposed meaning and to appreciate other people’s realities.本文首先阐述了2013年习近平主席提出的复兴新丝绸之路的愿景，即“一带一路”倡议，并在习近平的讲话中选取了道德领导力的主题。习主席希望“一带一路”能够成为一条友谊之路，促进共同发展，实现和平，这一愿景既为中国实现共同利益提供了机遇，同时也会面临六大挑战。丝绸之路在亚洲文明中有着悠久的历史，最早的记录可以追溯到汉代(公元前207年-公元220年)。几个世纪以来，丝绸之路不仅开辟了以丝绸为货币进行贸易的道路，而且为跨文化理解和交往提供了重要的机会。丝绸之路还为艺术、科学、文化和宗教交流提供了传播途径。“ 一带一路”的核心内容是推动中国境内和境外基础设施互联互通，复兴丝绸之路。它包括连接公路、铁路和工业走廊的 “丝绸之路经济带”以及通过升级港口来辐射更大范围的“21世纪海上丝绸之路”。“一带一路” 建设不仅涵盖了港口、铁路、公路，还包括油气管道、电厂、电信网络等主要基础设施。总投资达680亿美元的中巴经济走廊的建设打通了一条从巴基斯坦瓜达尔深水港到中国新疆喀什的主要公路，有助于加强两国互联互通，为中国中西部地区进入印度洋和阿拉伯海提供了更直接的通道。其他几个走廊的项目也在进行中。正如战略与国际研究中心(CSIS)所指出的，“一带一路”“看似一个宏大的愿景”，而不是“一个可操作的蓝图”，尽管它比怀疑者可能愿意相信的要可信和实际得多 Johnson，2016）。对“一带一路”的探究不可避免地要从2015年习近平主席和中国国务院最初制定的计划开始。本文的目的是从一个观察者的角度，而不是像沃森（1994）那样的批评家的角度来记述习的评论，以克服外在强加的解读，了解其他民族的真实情况
“一带一路”沿线国家警方联手打击跨境犯罪：: 大中华区电信诈骗案件的出现与蔓延
Full text linkInstances of telecommunication fraud in the region of Greater China – the Peoples Republic of China (PRC), Hong Kong, Macao and Taiwan – have increased since 2015. Some criminal elements involved in telecommunication fraud have been operating in Belt and Road countries outside either the PRC or Taiwan. The governments of Greater China have been cooperating to combat telecommunication fraud. This paper examines the pattern of telecommunication fraud and addresses the issue of how the governments of China and Taiwan have been tackling it in cooperation with the countries involved in the Belt and Road Initiative (BRI).自2015年以来，大中华地区（包括中国大陆、香港特区、澳门特区和台湾地区）的电信诈骗案件有所增加。一些电信诈骗涉及的犯罪活动开始出现在中国大陆和台湾地区以外的“一带一路”国家。大中华地区政府一直致力于合作打击电信诈骗。本文探讨了电信诈骗的模式，以及中国政府和台湾当局如何与其他参与“一带一路”倡议的国家携手解决这一问题
与当今中国的佛教结缘: 高照民的探索
Full text linkAbstractChristian Cochini (1929-2018), the author of 50 Great Masters of Chinese Buddhism, was a man passionate about Chinese culture and Chinese religions, in particular. His love for China made him eager to foster intercultural and interreligious encounters. Before starting his Sinological studies he had specialised in the study of the Latin and Greek Fathers of the Church. His special attention paid to their monastic traditions, certainly prepared the way later on for his encounter with Chinese Buddhism. After several years teaching in China, Taiwan, and Japan, he moved to Hong Kong and Macao, where he embarked on a program of study and encounter with Chinese Buddhism that kept him busy till the end of his life. From around 2000 onwards Cochini became a pilgrim, travelling to every major Buddhist temple in China, and to many lesser-known centres. He recorded their cultural and scriptural riches, and engaged in long conversations with elder Masters whom he loved and revered. Deeply anchored in the Catholic and Jesuit tradition himself, he believed that interreligious dialogue was a privileged way to appreciate the spiritual traditions of the whole of humankind, in the hope of opening up the minds and souls of people from every nation and culture. Cochini was a visionary, and, for him, interreligious encounter was key to the betterment of humankind. Cochini published two voluminous books that are the fruit of hiscountless pilgrimages. The first one is about Buddhist temples in China. The second one – which is the one reviewed here – is about eminent Buddhist Masters.《汉传佛教高僧》一书的作者高照民(1929-2018)，对中国文化特别是中国的宗教文化充满了热情，出于对中国的热爱，他十分热心于促进跨文化和跨宗教间的交流。在开始他的汉学研究之前，他专门研究教会的拉丁和希腊神父，尤其关注他们的清修传统，这为他后来接触中国佛教奠定了基础。在中国大陆、台湾和日本任教几年后，他移居到了香港和澳门，在那里他开始了一个学习和接触中国佛教的项目，他为了这个项目倾心尽力，直到生命的尽头。从2000年左右开始，高照民成了一名朝圣者，探访了中国的每一座重要的佛教寺庙，以及许多不太为人所知的佛教中心。他记录了它们的文化和佛经遗产，并与他敬仰的高僧们进行长谈。他深受天主教和耶稣会传统的浸润，相信宗教间的对话是欣赏全人类精神传统的一种得天独厚的方式，希望能开放每个国家和文化的人们的思想和灵魂。高照民是一个有远见卓识的人，在他看来，宗教间的接触是造福人类的关键。高照民出版了两本大部头著作，这是他无数次朝圣的成果。第一本是关于中国的佛教寺庙。第二本——也是本文要评论的——是关于著名佛教高僧
给伊斯兰经济伦理点赞
Full text linkIf the Belt and Road Initiative (BRI) is to achieve its goals, the Chinese people and their government must recognise the importance of their own diverse wisdom traditions, for establishing peaceful and mutually beneficial relationships with the peoples and countries that lie to the West along the Silk Road. Nowhere is this more apparent than in coming to appreciate Islamic Business Ethics. As one of the greatest of the world’s religious communities, both in number of believers as well as in its influence, Islam is a faith tradition that has shaped business practices in the nations that adhere to it. This paper will explore Islamic faith and will map out what difference it makes in how Muslims think about business and market transactions. Related issues regarding the specific moral obligations all Muslims recognise as imperatives of justice and charity, will be discussed, as well as the kinds of occupations that are forbidden (Haram) and permitted (Halal), marking the path of faithfulness. This paper is offered as an appreciative introduction to Islamic business ethics, with the intent of facilitating mutual trust not only in interreligious dialogue and collaboration, but also through a realisation of the common ground upon which all wisdom traditions stand in their attempt to shape and uphold good business practices.要实现“一带一路”建设目标，中国人民和中国政府必须认识到，中国丰富多彩的智慧传统，对于同丝绸之路沿线国家和人民建立和平互惠的关系意义重大。这一点在伊斯兰经济伦理方面表现得尤为突出。无论信仰者数量还是其影响力，伊斯兰教都是世界上最伟大的宗教团体之一。伊斯兰教是一种宗教传统，它塑造了信奉伊斯兰教国家的商业实践。这篇文章将探讨伊斯兰信仰，并将分析指出它如何影响穆斯林对商业和市场交易的看法。文章将探讨所有穆斯林在忠诚信仰的道路上都信奉的正义和慈善的必要性等具体道德义务相关问题，以及非法(Haram)与合法(Halal)从事的各种职业。文章以肯定的态度对伊斯兰经济伦理进行介绍，旨在通过宗教间的对话和合作促进相互信任，并找到所有传统智慧塑造和维护良好商业实践的共同基础
Interview with Professors Margit Osterloh and Bruno S. Frey: Margit Osterloh教授和Bruno S. Frey教授专访
No full text珍妮·林德·埃马科博士专访
Full text linkDennis P. McCann 丹宁思 Interviews Jenny Lind Elmaco.Dennis P. McCann 丹宁思 Interviews Jenny Lind Elmaco
神之深处：: 甘易逢：介于东方灵修与基督教之间的一种生活
Full text linkIn May 19681, Yves Raguin returned to Paris, the city where he studied as a young man. There he witnessed the boisterous street demonstrations by large crowds of young people. The French missionary was coming from Taiwan, where he was a well-known scholar on Chinese culture and spiritualities. The Paris youngsters boldly stated that God was dead. Raguin, however, thought that the youth rejected a God different from the one he had come to know better in the East. It is not God who is dead, Raguin thought, but rather the abstraction that they call God. Eastern spiritualities, which seek the divine in the depths of the human, could have helped the youth of Paris to know God from a different point of view. “While travelling through France, I became deeply aware of whom I was, after twenty years in the East. I somewhat understood that Chinese humanism was two thousand years ahead of the West. And I wanted to state that, even if I did not know how” (Raguin, 1975a, pp. 5-6).1968年5月1，甘易逢回到了他年轻时的学习地巴黎。在那里，他目睹了大批年轻人涌上街头，举行声势浩大的游行示威。这位法国传教士刚从台湾归来，在台湾，他是研究中国文化和灵修的著名学者。巴黎青年大胆地宣称上帝已死。然而，甘易逢认为巴黎青年所摒弃的上帝与他已深入了解的东方的上帝是截然不同的。甘易逢认为，死去的不是上帝，而是他们称之为上帝的抽象概念。东方的灵修在人的灵魂深处寻求神性，它可以帮助巴黎青年从另一个角度认识上帝。“在东方待了二十年，回到法国在各地旅行时，我对自己有了更深刻的认识。我似乎理解了中国的人文主义确乎比西方先进两千年。我很想把这一领悟明明白白地说清楚，尽管我不知道该从何说起”（Raguin, 1975a：5—6 ）