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利氏学社观点教育如何面向最需要教育的人？: 教育象牙塔之外的70%人口
Full text linkWhile the technological age proposes that synchronous communication, a myriad of digital applications, aided by artificial intelligence will equip, employ and satisfy large populations, a much greater population has been left ‘un-equipped’, unemployed and very unhappy. Many have tinkered with the system, provided safety nets and re-trained displaced employees. But these strategies, as good as they are, fail to tackle the essential problem: that education has failed to provide each human person with the personal insights and world perspective and basic skills to confidently navigate turbulent cultural-financialtechnological eras. This paper, after briefly examining several “coping” models, sets forth an old but renewed model of education that enables the person to become self-actualized and selfreflective in an increasingly alienating age of digital devices. In fact, this paper tries to engage those very tools of alienation by employing them to teach people how to use technology to humanise themselves.技术时代推动了同步通信的发展，数字应用层出不穷，人工智能势头正旺，一大批人因此尝到科技的甜头，或得到工作上的助力，或获得新型工作机会。与此同时，更多的人却面临着相反的困境，科技进步似乎与他们毫不相关，有些人甚至破产失业。虽然有部分人已经意识到了这一点，试图改革现有体制，保障职业安全，为失业工人提供再培训机会。这些政策虽然在一定程度上行之有效，但却没能解决最根本问题：教育不能帮助个人具备优秀的洞察力、世界观和成功驾驭当下动荡的文化-金融-科技时代的基本技能。本文开头简要讨论几种已有的应对之策，随后提出一种基于传统的新模式，帮助个人在数字技术日益异化的今天具备自我更新与自我反思的能力。实际上，本文的目的是要我们用数字技术教会人们如何利用新技术获得知识，让日新月异的技术成为服务于人类的教育工具
“君子”领导理想与为了公益的教育
Full text linkThe concept of the common good in both Western and Confucian philosophy presupposes a specific practical approach to moral education roughly identified as “virtue ethics”. This paper will attempt to outline this approach as proposed in the Confucian classics, by focusing on the ideal of Junzi (君子) leadership—that is, the personal embodiment of moral excellence—and its relationship to the Grand Union (Datong, 大同), Confucius’ symbol of the common good. Our focus will be on thepractice of moral leadership—represented by the Junzi—describing how in Confucius’ Analects (Lunyu, 論語) it unfolds in a process of self-cultivation whose goal is specified in the Golden Rule (Analects 15:24). Its outcome is a form of moral leadership capable of sustaining common good, inasmuch as the proper ordering of personal and social relationships becomes as natural as breathing. The concentric circles of responsibility, extending from personal to social—inclusive of care for family (jiā, 家), country (guó, 国), and the whole world (tiān xià, 天下)—provide a basis for envisioning an educational practice intending the common good What takes root in the individual person naturally has social consequences.在西方和儒家哲学中，公益的概念都是以一种具体的实践方法作为道德教育(大致称为“德性伦理”)前提的。本文试图概述儒家经典中提出的这种方法，着重介绍 “君子”领导力理想——“君子”即美德的化身——及其与孔子赋予公益的象征，即“大同”理念的关系。我们将关注以“君子”为代表的道德领导的实践，描述在孔子的《论语》中它是如何在修身过程中展开的，而修身的目标在《论语》中的“道德黄金律”(《 论语》15：24)有具体阐述。其结果是形成一种能够维持公益的道德领导力形式，因为个人和社会关系的正确秩序将变得像呼吸一样自然。责任的同心圆，将从个人延伸到社会——包括家、国、全天下的情怀——这为设想一种旨在实现公益的教育实践提供了基础。在个身上扎根的东西自然会产生社会后果
澳门教育领域的女性领导力
Full text linkThe MRI Journal plans to feature 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. Th e first of these interview is with Dr. Prof. Ana Correia, the Dean of the Faculty of Psychology and Education, at the University of St. Joseph. At the 2016 Symposium on “Th e Challenge of Moral Leadership,” cosponsored by the Macau Ricci Institute (MRI), November 3-4, Dr. Correia presented a paper on “Breaking the Glass Ceiling for Women in Macau.” In our interview we discussed not only the problem of the “glass ceiling” as it is encountered in Macau, but also the challenge of making progress in the reform of Macau’s educational institutions.澳门利氏学社（MRI）学刊计划进行系列专访，对象是澳门、香港、中国与东南亚地区针对时下变化做出积极回应的学者、商界领袖与其他专业人士。首次采访的对象,是澳门圣约瑟大学心理学与教育学院的院长兼教授安娜·考瑞尔博士。2016年11月3日至4日，MRI联合赞助了一场主题为“道德领袖的挑战”的专题研讨会，考瑞尔博士在会上做了主题为“打破澳门女性(职业)瓶颈”的演讲。在访谈中，我们不仅探讨了澳门存在的职业瓶颈问题，也谈到了想要在澳门教育机构改革中取得进展所面临的挑战
社会创新中的"社会"是什么？
Full text linkThe idea of social as a modifie r to innovation which is more generally used in a business or technology context is explored to uncover the motivations of actors who innovate. The rationality of the homo economicus model is challenged by evidence that the motivations behind social innovation integrate rationality with values and a sense of the common good. Statements by business leaders and case examples are reviewed to illustrate the implicit social contract in social innovation.以“社会”来修饰“创新”的用法多出现在商业或技术领域，用以说明创新者创新的行为动机。证据表明，社会创新背后的动机结合了行为的合理性与创新者的价值观和共同利益的观念，这已然质疑了“经济人” 模型的合理性。这篇文章将通过回顾企业领导的陈述声明和具体的实践案例，举例说明社会创新中隐含的社会契约
实践圣方济各· 沙雷氏的道德领导力
Full text linkMoral Leadership implies that the exercise of leadership should be carried out according to identifiable moral values. The exercise of responsible leadership can be an instance of moralleadership. Th is includes the identifi cation of stakeholders, and the provision of opportunity for stakeholders to participate in the ongoing processes of the organisation. Francis De Sales,who was lawyer, religious leader and founder of a religious order, writer and mentor, offers a practice or method which can be used for working with stakeholders. Although apparently simple, this practice is complex and rich with possibilities. De Sales introduces his practice in the context of buying and selling, but it can be extended for use in more complex transactions. This paper introduces the practice, here called “exchanging places”, explains how it functions, and notes somelimitations.道德领导力是指按照明确的道德价值行使领导权力。负责型领导是道德领导力的一个实例，其包含了识别利益相关方，并为利益相关方提供参与到组织发展中的机会。圣方济各·沙雷氏（律师，宗教领袖，教派创立者，作家和导师）提供了一种适用于与利益相关方协作的方法。这种方法看似简单，实则复杂且富有各种可能性。沙雷氏最初将这种方法用于物品买卖的情景，但该方法可以被扩展应用到更复杂的交易之中。在这里我们将这种方法称为“交换立场”，本文将介绍这种方法，并解释这种方法是怎样发挥作用，同时也将指出使用这种方法的一些限制
澳门大三巴牌坊所反映的基督教、儒学和佛教的精神内涵
Full text linkThe 17th century Portuguese church of St. Paul’s in Macao has long been destroyed except for its façade. Once, it was part of a large complex that comprised a college which has been displaced by urban development. Th e preserved and recently renovated ruins of St. Paul’s façade however have been added to the list of the UNESCO world heritage sites.T h e façade’s exposed location above Macao’s old city centre made it an ideal canvas for the encounter of Asian and Western spiritualities, for an encounter of trade, cultures, and people and for an encounter of Macao’s colonial past with Macao’s present status as favoured special trading area of China. It is in this façade where Christian, Confucian and Buddhist spiritualities interact and where they have left a monument that illustrates an harmonious and mutual enrichment amongthese cultures.澳门的17世纪葡萄牙圣保禄大教堂，除正墙（下称“大三巴牌坊”）之外早就毁坏。这曾是一座大型综合建筑的一部分，该综合建筑包含一所学院，后来为城市发展所取代。尽管如此，得以幸存且近来又加以整修的大三巴牌坊遗迹已被列入联合国教科文组织世界遗产名录。大三巴牌坊在澳门老城中心高地上的敞开所在使其成为亚洲和西方灵修交流、贸易文化人际交往、澳门的殖民地历史与其有幸成为中国特别贸易区的现状之间交相辉映的理想背景。在这里，基督教、儒家、佛教的灵修互动，留下了一块表明这些文化之间和谐互补的丰碑
澳门利氏学社社刊: 联结道德领导力、社会创新和精神世界的相互对照
Full text linkThe logo of the Macau Ricci Institute in Macau, as it is shared with its founding institution the Taipei Ricci Institute is a provocative one, a symbol with deep and multiple resonances in traditional Chinese culture. It shows a man standing on the back of a tiger, trying to ride the tiger, which is moving forward, apparently in the direction indicated by the rider.While we may be concerned about the folly of trying to ride a tiger, the website of the Ricci Institute has this to say about its meaning: “The image taken from a fl at wine vessel in bronze dating from the time of the Han Dynasty, is of a Taoist Immortal riding a tiger. Th e Tiger, prince of the wild beasts of the mountain, is the animal in which resides the ‘Yin,’ the vital principle ofEarth. Th e Tiger signifi es the ‘Yin’ that calls forth the action of the ‘Yang.’” If the tiger symbolises “Yin” then the rider symbolises “Yang” (MRI, 2017). Riding the tiger, according to the MRI website, symbolises mastering the forces of the earth.澳门利氏学社沿用了其母机构台北利氏学社颇能振奋人心的社徽，该社徽从多个角度深层次地反映了传统中国文化。社徽上，一个男人立于虎背，并试图驾驭它，看起来他们正朝着这名驭虎者所指示的方向前进。当我们或许只注意到驭虎者企图驾驭老虎的荒唐，利氏学社的网站却对社徽的图案另有解释：“在一件汉制的酒壸铜器上，浮雕着一幅仙人骑虎图；被誉为山君的老虎，牠的咆哮之声，响遍整个山谷森林；晓喻生活在此间的各类动物所宜恪守的仪典规条，也是阴顺从于阳的象征。”因此，如果老虎象征着“阴”，那么驭虎者则象征着“阳”（澳门利氏学社, 2017）。如澳门利氏学社网站所说：“仙家驭虎，取譬于君临天下。
Paying The Price: Lessons From The Volkswagen Emissions Scandal For Moral Leadership
Full text linkAll signs indicate that the VW emission scandal currently unfolding represents a colossal failure in moral leadership at managerial levels reaching all the way to the top. As more and more data become available the analysis suggests that senior managers not only ignored their own company codes but also broke fundamental moral and legal standards that they saw as hindrances on the way to quick profi t. In the end they incurred billions of dollars in fi nes, are personally embroiled in lawsuits and claims for compensation, ruined the company’s reputation, caused a sharp decline in car sales that resulted in workers’ lay-off s, and risked the company’s very existence.
T us h the VW emission scandal seems to have all the ingredients for becoming a test case in moral leadership studies. By starting off with its ethical analysis, major dimensions of moral leadership will reveal themselves even if only ex negativo. In the main part of the paper I will be claiming that genuine leadership in business cannot merely be derived from organizational authority and legal stipulations but is only sound when it is grounded in moral commitments and values rooted in universal moral and spiritual traditions. Its moral legitimacy extends beyond self-interest, and its commitment to ethics must not have merely instrumental, but intrinsic value. It is its moral dimension that gives leadership authenticity and companies true value.所有迹象均表明，初露端倪的大众排放丑闻代表了一种管理层道德领导力的巨大缺失，且一直延伸至公司高层。随着越来越多数据的公布，分析认为（大众的）高级管理者不仅忽视了自己公司的行为规范，而且也破坏了基本的道德与法律准则，这些准则被他们视为追求既得利益之路的障碍。最终，他们招致了数十亿美元的罚金，自己被卷入法律诉讼与赔偿索求，毁掉了公司的声誉，导致汽车销量急剧下滑并由此引发裁员，使公司陷入危机四伏的境地。因此，大众排放丑闻看起来似乎具备了成为道德领导力研究判例的一切因素。从伦理分析入手，即便仅仅是否定的，道德领导力的主要维度也会自然显现。在本文主体内容中，我会提出商界的真正领导力不仅是从组织权限与法律规定中衍生出来的，只有建立在植根于普遍道德与精神传统中的道德承诺与价值之上，领导力才是健全的。它的道德合法性超越了自身利益，其伦理承诺不能仅具有工具价值，还要具有内在价值。正是它的道德维度赋予了领导力真实性和公司的真正价值
教育领域的社会创: 中国的责任领导力慕课
No full textIt is widely acknowledged that the public perception of responsible leaders and their social enterprises requires that emerging entrepreneurs not only operate a fi nancially sound business, but also take responsibility for the environment and community. In order to promote responsible entrepreneurship a “Massive Open Onlin Course” (or simply “MOOC” for short) toinclude responsible leadership was launched as an innovative tool to guide both undergraduates and business people who intend to start their own businesses. However, establishing a sense of responsibility is a challenge. The challenge is heightened by new demands raised by both government and society for responsible business behaviour and the Chinese traditional thinking that a person should be responsible for his words and behaviours with a view to benefit the community and the common good.人们普遍认为，新兴的企业家们不仅应当运营一家财务绩效良好的企业，还应该承担对环境与社区的责任，这是公众对于责任领袖及其社会企业的要求。为了推广责任型创业，一门涵盖了责任领导力的“大规模在线开放课程”（慕课,MOOC）应运而生，作为e 一种创新工具，为有意自主创业的大学生与商业人士提供指导。然而，培养责任感是一种挑战。政府与社会都对负责任的商业行为提出了新需求，同时中国传统观念也认为一个人应对自己的言行负责，从而造福社区与公益，这些都加强了这种挑战