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天使还是魔鬼？: P2P贷款公司道德规范
Full text linkOnline Peer-to-Peer (P2P) lending schemes began to flourish in China in 2015.This lending model, where lender and borrower could do transactions without involving banking institutions, was welcomed by many start-ups and entrepreneurs because it provided an effective solution for reaching borrowers directly. One of these borrower classes was college students.Campus loans, facilitated through P2P platforms, quickly became popular. However, after a series of university scandals, questions emerged as tothe morality of the industry and the responsibility of the P2P platforms within it to guard againstabuses inflicted upon college students and the borrower market as a whole.2015年，在线个人对个人（P2P）借贷计划开始在中国蓬勃发展。这种借贷模式，即贷款人和借款人可以在不涉及银行机构的情况下进行交易，由于它为直接接触借款人提供了一个有效的解决方案，受到许多初创企业和企业家的欢迎。其中一类借款人就是在校大学生。通过P2P平台推动的校园贷款迅速流行起来。但在发生一系列校园丑闻之后，人们开始质疑这个行业的道德规范，以及P2P平台内部的责任，以防范大学生和整个借款人市场出现信贷滥用
为了共同利益的教育
Full text linkEducation constantly opens the mind to new insights, skills, values and beliefs. However, the entrance to education seems to be more and more restricted to privileged clubs to which large segments of society are unable to have access. The third issue of the Macau Ricci Institute Journal therefore explores a few perspectives on how education could be more oriented towards the benefit of the larger society rather than perpetuating a hermit kingdom where only status, power and money count. For example, the ratings and rankings of international universities and colleges seem to refer to a host of parameters, emphasising quality of teaching, financial resources and research strength. However, a key driver may be the all-too-common perception that an institution only gives access to an exclusive club mostly defined by networks of power and money. With their aspirations narrowed to power and money, students become focused above all on the initial salary they may anticipate after their graduation.教育开启我们的心智，使我们不断接受新的见解、技能、价值观和信仰。然而，接受教育的机会似乎越来越局限于特权俱乐部，而社会的大部分群体却不可企及。鉴于此，《澳门利氏学社学刊》第三期就教育如何更充分面向广大社会群体的利益，而非成为地位、权力和金钱至上的封闭王国的专利进行了探讨。例如，国际高校的评级和排名似乎参考了许多指标，强调教学质量、财政资源和研究实力。然而，众所周知，某些机构仅把橄榄枝抛给那些由金钱和权力网络交织而成的专属俱乐部，这恐怕才是关键的因素。学生们的抱负越来越窄，仅关注权力和金钱，最关心的无非是毕业后预期的起步薪水
重新审视理雅各对儒家孝道的基督教解读: 一种比较研究的方法
Full text linkThis paper focuses on James Legge’s Christian hermeneutical approach to Confucian filial piety. It firstly investigates various interpretations of Confucian filial piety, and then discusses the manner by which Legge combined the concept of a Christian Godwith the Confucian doctrine of filial piety through his translation of Confucian classics. This resulted in the alteration of the immediate father figure in Confucian filial piety to the Father in Heaven. A further study of the indigenous concept of tian 天 as the divine power and the concept of the Christian Heavenly Father then ensues, leading to a comparison of the moral authorities in Chinese and Western cultures. It argues that Legge’s Christian hermeneutic interpretation of filial piety highlights the true value of humanity and humaneness in Confucian moral philosophy.本文的研究重点是理雅各1对儒家孝道的基督教解释学研究方法。文章首先审视了对儒家孝道的各种各样阐释，之后讨论理雅各在儒家经典翻译中将基督教的上帝概念同儒家“孝道”结合起来的方法，从而使儒家孝道中直接的父亲形象变为“天父”。随之而来的是对中国本土神权概念“天”和基督教“天父”概念的进一步研究，导向对中西方文化中道德权威的比较。本文认为，理雅各对孝道的基督教解释学解释突出了儒家道德哲学中人和仁的真正价值
关于转变模式走向可持续发展的科学研究和教宗通谕《愿祢受赞颂》
Full text linkFor sustainability researchers and global policy makers it is lucid clear that a radical turnaround of modern societies is needed to approach sustainable development paths. Pope Francis takes his stand on a basic paradigm shift in his Encyclical Letter Laudato Si’: Care for our Common Home (2015). He calls for a radical shift of mindsets and ecological and cultural conversion which are needed for sustainability and a life in dignity for all. The author comparesaspects from sustainability research and Laudato Si’ and shows how science and Francis spiritualtheological take converge. Both call for the need of new mindsets and spiritual resources to nourish just life-styles and sustainable societies.对于可持续性研究人员和全球政策制定者而言， 毫无疑问的是， 为了找到可持续发展途径， 现代社会需要一次根本变革。教宗方济各在他的通谕《愿祢受赞颂》： 关心我们共同的家园(2015年) 中提出了从根本上转变模式的观点。他呼吁，为了实现可持续性发展和全体人类有尊严的生活，必须从根本上转变思想和生态及文化皈依。作者比较了可持续研究和《愿祢受赞颂》中的各个方面，说明科学界和方济各的宗教理论如何殊途同归。两者都呼吁需要新的思维模式和精神资源来培养合理的生活方式和可持续社会
儒家“天下为公”的高等教育观
Full text linkConfucian education is best captured by the programme described in the Great Learning. Education is presented first as the process of self-cultivation for the sake of developing virtuous character. Self-cultivation then allows for virtue to be cultivated in the familial, social and international dimensions. My central thesis is that Confucianism can serve as a universal framework of educating people for the common good in its promotion of personal cultivation for the sake of human progress. On this account the common good specifically refers to the social order accomplished by the virtuous behaviour found in the members of society. In this paper I argue that the Confucian notion of “lesser learning” sheds light on the concept of general education and the notion of “greater learning” improves our understanding of liberal education. Under this analysis the necessity of general education is assured although its importance should not be overly exaggerated. Furthermore, the objectives of liberal education deserve greater emphasis due to their historical importance and enduring relevance to promoting the common good of universal humanity.《大学》是最能体现儒家教育观的经典。在儒家思想里，教育首先被视为为培养良好德行而进行自我修养的过程。自我修养即在家庭、社会和天下层面提高自身的修为。本文的中心观点是儒教思想可以作为一个普适性教育框架，弘扬“人人为公”的教育理念，鼓励人们提升个人修为，促进人类共同进步。因此，这里的“公”（共同利益）特指一种社会秩序，只能在社会成员良性行为的基础上形成。笔者认为，儒家思想中“小学”的概念与西方的通识教育相得益彰，“大学”概念帮助加深我们对博雅教育的理解。如此一来，通识教育的不可或缺不言自明，不过我们不能对其重要性过分夸大。另外，由于博雅教育的历史意义及其对人类共同利益的持续促进作用，博雅教育的目的值得我们进一步探讨
明朝晚期高一志的教育项目以及他的 《童幼教育》
Full text linkWith the foundation of the college of Messina in Sicily in 1548, the Society of Jesus began its direct involvement with education. In the last decade of the Ming dynasty, the Italian Jesuit Alfonso Vagnone (1566-1640) developed an educational project with the help of Chinese scholars. His project was not exclusively focused on Christian communities but concerned the whole of society and involved a broad array of issues. This paper will analyse the core objectives of his educational project and discuss its relevance today.1548年，西西里岛的梅西纳学院成立，耶稣会开始直接参与教育。在明朝的最 后十年，意大利耶稣会士高一志（Alfonso Vagnone）（1566—1640）在中国学者的帮 助下开发了一个教育项目。他的项目并不仅仅关注基督教社区，而且关注整个社会，涉 及一系列广泛的问题。本文将分析他的教育项目的核心目标，并讨论其在当今的意义
公益服务习得
Full text linkThe MRI Journal features interviews with academics, business leaders, and other professionals who are developing positive responses to the changes underway in Macau, Hong Kong, China, and SE Asia. This, the third of these interviews is with Rev. Dr. Jean-Claude Hollerich, S.J., Archbishop of Luxembourg and formerly Vice-President for International Affairs, Sophia University, Tokyo, Japan. At the 2017 Symposium on “Education for the Common Good,” co-sponsored by the Macau Ricci Institute (MRI) and the University of St. Joseph in Macau, November 23-24, Dr. Hollerich made a presentation on “Service Learning at Sophia University in Japan: A Case Study.” In our interview we discussed not only the service learning programme at Sophia University and its impact on those who participated in it, but also Dr. Hollerich’s efforts to organize similar programmes as Archbishop of Luxembourg. He shows us why he thinks service learning is an important educational resource for deepening students’ awareness of the common good and their contribution to it.《澳门利氏学社社刊》收录了澳门利氏学社对部分专家学者、商界领袖等专业人士的采访记录，这些人对中国大陆、澳门、香港及东南亚地区正在发生的变化秉持积极的态度。本文是这些采访中的第三个，采访对象是卢森堡大主教、日本东京上智大学主管国际关系的前副校长、神父让·克劳德·霍勒利希博士。在2017年11月23日至24日澳门利氏学社和澳门圣约瑟大学联合举办的“公益教育”年度研讨会上，霍勒利希博士进行了一场名为“日本上智大学服务习得：案例研究”的演讲。在下面的采访中，我们不仅讨论了上智大学的服务习得项目及其对参与者的影响，还讨论了霍勒利希博士在担任卢森堡大主教期间开展类似项目的种种努力。霍勒利希博士认为，在帮助提升学生的公益服务意识及对公益服务意识的贡献这一点上，服务习得是一项非常重要的教育资源。在这篇文章中，他将告诉我们他这么认为的原因
广东省血汗工厂的伦理案例: 对策来自约翰·罗尔斯的《正义论》
Full text linksweatshops. Discussions in the past have focused on factory pollution, working conditions, and use of child labour. This article addresses ethical issues associated with sweatshops, particularly, disrespect for employees and violations of the privacy of employees. A management approach is proposed based on John Rawls’ theory of justice.广东省内的血汗工厂臭名昭著。过去的讨论均以工厂污染、工作条件和使用童工为重点。本文阐述了血汗工厂的相关伦理问题，尤其是不尊重员工和侵犯员工隐私；并根据约翰·罗尔斯的《正义论》提出了一种管理方法
培养中国的尽责领袖: 挣脱桎梏，走向“为善之力”？
Full text linkThe most effective institution in society for creating value is the corporation and in the hands of responsible leaders it can be a force for good. What is the role of China’s business schools in leading responsibly a change process for a better future? This article frames important questions of China’s business schools and managers coming to business schools. The author examines the emergence of the digitalization of everything which raises primary questions of responsibility of business schools and calls for a painful and difficult paradigm shift. Deans need strategic courage to resist the heavy pressure on rankings which exerts a perverse influence on a school’s development, strategies and culture.公司是创造价值最有效的社会组织，在负责任的领导者手中，它可以成为一种共善的力量。中国的商学院在负责任地引领向更好未来转变的过程中扮演着什么角色？ 本文提出了中国的商学院和来商学院学习的管理人员面临的重要问题。作者考察了一切数字化所引发的商学院的责任问题，提出需要进行痛苦而艰难的变革。商学院院长需具备战略勇气，抵制学校排名的压力和由此引起的对学校的发展，战略和文化所产生的负面影响
实施社会商业创新的渐进式商业模式
Full text linkThis paper presents a series of brief case studies of exemplary companies identified as progressive businesses, understood as ecologically sustainable, future-respecting and pro-social enterprises. These companies follow progressive business practices and embrace social innovation methods in their business models. They represent a range of industries including ethical andsustainable banking, artisan coffee production and distribution, insurance, clean technology, retailing, and consumer goods. The analysis of these cases is meant to show readers that social innovation is practical for businesses seeking to flourish in the 21st century.These enterprises featured here may help to dramatize the contrast with many mainstream establishments whose business models inhibit socially and environmentally sustainable practices.本文将对部分案例公司进行简单的案例研究，这些企业均为业界公认的生态可持续的、面向未来的、亲社会型企业。它们遵循渐进式的商业惯例，并在其商业模式中采用社会创新方法。案例公司涉及的行业领域包括银行业、手工咖啡生产及分销行业、保险业、清洁技术业、零售业和消费品行业。本文的案例分析旨在证明社会创新这一做法对于企业在21世纪寻求蓬勃发展的切实可行性。文中提及的企业可与许多主流企业进行对比，这些主流企业的商业模式阻碍了社会与环境的可持续发展