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  • About
  • The Global ETD Search service is a free service for researchers to find electronic theses and dissertations. This service is provided by the Networked Digital Library of Theses and Dissertations.
    Our metadata is collected from universities around the world. If you manage a university/consortium/country archive and want to be added, details can be found on the NDLTD website.
51

台北報紙廣告研究

陳慧聰, Chen, Hui-Cong Unknown Date (has links)
論文主要章節內容如下: 第一章:序論 第二章:理論 第三章:研究方法 第四章:資料分析 第五章:討論 第六章:結論 本研究選定中央日報、中國時報、聯合報之分類廣告為研究分析對象,抽樣日期為民 國七十年六月二十日、十日、十八日及二十六日。同時以實例說明分類廣告對社會之 影響。 本研究之主要目的在了解分類廣告之刊登品質,找出分類廣告之不良影響及發生之可 能原因,進而建立分類廣告之倫理標準,減少其不良影響之發生。
52

管理會計人員專業倫理規範之研究

李美雀, Li, Mei-Que Unknown Date (has links)
第一章說明本論文研究之動機與目的,研究對象,研究方法與限制及本論文之結構。 第二章說明管理會計之定義與目,標簡介專業應具有之特性,並探討管理會計是否為 一專業。 第三章概述當代之社會倫理理論、企業在社會上所扮演之角色、及社會倫理與管理會 計人員之關係。 第四章探討管理會計人員專業倫理規範之必要性、可行性、及其內容。 第五章以我國前五百大民營製造業為實證研究對象,調查本研究所擬」管理會計人員 專業倫理規範 草案之可接受性建立我國管理會計人員專業倫理規範之必要性及可行 性。 第六章本論文之結論與建議。
53

譚恩美小說《百種神秘感》中的倫理關係 / Ethical Relationship in Amy Tan’s The Hundred Secret Senses

陳厚仁, How-ren Chen Unknown Date (has links)
本篇論文試圖以列維納斯之倫理哲學、傅科和薩依德的觀點來分析、討論譚恩美的小說《百種神秘感》。小說透過兩種敘述的並置,描繪同父異母兩姊妹—中國出生的李關與美國長大的葉奧莉薇—之間的關係,以及一趟迷人的穿越時空之旅。譚恩美藉由這故事傳達她對倫理議題中「他者」的關懷。由於西方哲學及認識論傳統自柏拉圖以降便將「我思」的想法視為靈魂與自我的對話,認為一切真理皆在自身之中。在這樣的思想體系架構下,「他者」被視為暫時脫離但最終將被「同一」(「自我」)給同化的客體。易言之,「他者」的「他性」(或「無限性」)在「同一」的「整體」之中是可被壓制、吸納。大體而言,西方哲學其實是一門有關自戀的「同一」、而非有關真正「他者」的知識。 正是在這樣的哲學背景之下,《百種神秘感》探索許多知識所蘊含有關「整體」的論述暴力,比如心理學、西方醫藥論述及歷史學。同樣地,小說也批判了許多跨文化關係當中所表現出的「整體」暴力。在小說中,西方人透過東方主義式的觀點看待非西方人及他者的文化,並建構出一系列簡化的二元對立概念—西方與東方、文明與野蠻、自我與他者等。列維納斯反對這種不公平且充滿暴力的西方哲學傳統,是以他提出了肯定「他者」之「他性」的倫理哲學。在倫理關係中「自我」與「他者」兩者和平共存;兩者之間有關係但各自獨立。「自我」的主體性因「他者」的存在而建立,因而是為「他者」服務的。在倫理關係中「自我」對「他者」負有責任。藉由列維納斯、傅科和薩依德的觀點,本論文將探討《百種神秘感》中人際關係與文化交流間的他者倫理意涵。 / This thesis aims to investigate Amy Tan’s The Hundred Secret Senses in terms of Emmanuel Levinas’s ethical philosophy, Michel Foucault’s discursive theory and Edward Said’s observations about Orientalism. Through the use of juxtaposition of two narratives, the novel depicts the relationship between two half sisters, Chinese-born Kwan Li and Chinese American Olivia Yee, and a fascinating journey through time and space. By telling this amazing story, Tan expresses her serious concern for ethical issue of the Other. Western philosophy and epistemology have a tradition of totalizing thought. Plato regarded the “I think” thought as the dialogue of the soul with itself; truth was said to inhabit the soul. In western philosophical tradition, the Other is viewed as something that is temporarily separate from the Same (the Self) but is ultimately reconcilable with the Same. In other words, the otherness of the Other is assimilated and oppressed within the totality of the Same. Hence western philosophy is a knowledge about the narcissistic Same, rather than about genuine Other. The Hundred Secret Senses explores the discursive violence of totality in various knowledges such as psychology, medicine, and history. Likewise, the novel also depicts the violence of totality in intercultural relationships. The westerners in the novel tend to view non-westerners and their culture in an Orientalist way, in which a series of constructed opposites are adopted—West/Orient; Civilized/Barbaric; We/They. Against this violent and unjust tradition in western philosophy, Levinas advocates an ethical philosophy, in which the Other is affirmed in his otherness. In the Levinasian ethical relationship, the Self and the Other are viewed as separate but connected terms; neither is assimilated into or confused with the other. Ethical relationship is the coexistence of Totality and Infinity (otherness). Subjectivity of the Self is awakened by the presence of the Other; hence its essence is for the Other. In ethical relationship the Self has responsibility for the Other. Through the perspectives of Levinas, Foucault and Said, the thesis will also scrutinize the ethical meaning of interpersonal relations and cultural exchanges in The Hundred Secret Senses.
54

政策利害關係人對廉政政策順服與政治信任感關聯性之研究-以環保署業務往來之廠商為例 / Policy stakeholder’s policy compliance and political trust: a case study of the environmental protection administration in Taiwan

楊華興 Unknown Date (has links)
本研究以Easton政治支持理論架構,探討不同人口背景與政治態度的政策利害關係人之政策順服影響因素,並就政策執行監測觀點,將順服變數,分從政策認知、政策環境、執行成效滿意度、利害關係人之行為配合度等面向加以剖析,再檢視不同個人對政策順服的差異與其政治信任感有無關連,以獲得理論上驗證。 廉政政策的執行評估或評價,廠商較一般民眾認知更為成熟,對「廉政倫理規範」相關事務的理解能力相對熟悉,故選擇以廠商(即本文政策利害關係人)為研究對象。依照首揭研究目的,假設「認知」與「環境壓力」兩個因素為影響個人對於廉政政策滿意度與行為傾向的主要因素,即個人對於廉政政策所持為正向認知,其所處政策環境會迫使自己遵守廉政政策規範,有助於廉政政策滿意度的提升與行為上的順服。反之,個人對於廉政政策所持為負向認知,且所處政策環境會促使自己規避廉政政策規範者,將使個人不滿意現行政策施行的效果,致滿意度降低與行為上的不順服。 研究結果發現,政策利害關係人的政黨認同對廉政政策順服有影響,其原因可能由於個人的背景不同,使得生活經驗就有所不同,所以形塑每個人的政策認知深度、支持態度、政策滿意度及行動參與意向等表現不同,因此使政策利害關係人在「廉政政策順服」量表的表現強弱也有所差異。此外,在政治信任感方面,與以往的研究結果對照,可以發現政治信任感也是呈現低度水準,並與性別、教育程度、業務類別、政黨認同、所得收入等變項顯著相關。若從廉政政策順服與政治信任感之關聯性探討,發現廉政政策順服與政治信任感呈顯著相關,其中廉政政策順服構面之「環境壓力」、「滿意度」、「行為傾向」等變項的相關程度較高。 最後,本文探求廉政政策執行及成效評估等有關廉政政策推動策略的建議,期能提供作為政策執行的重要參考。 關鍵字:政策利害關係人、政策順服、政策執行、政治信任感、廉政倫理規範 / Based on David Easton's framework of political-system support theory, this study discussed the factors that influence policy compliance of policy stakeholders with different background and political attitudes. From the point of view of policy monitoring , it analyzed the variables affecting compliance from the aspects of policy cognition, policy environment, satisfaction of implementation effectiveness, and cooperation degree of policy stakeholders. Furthermore, it examined the correlations between policy compliance and political trust of each individual in order to get the verification of theory. When it comes to the evaluation and appraisal of the implementation of the anticorruption policy, vendors are ,compared to the general public, more familiar to the affairs concerning Ethics Direction for Civil Servants. This study has selected vendors (i.e. the policy stakeholders) as the research objects. According to the study goal, the "cognition" and the "environmental pressure" were assumed to be two main factors affecting individual satisfaction and behavioral orientation toward the anticorruption policy. When an individual holds a positive cognition toward the anticorruption policy, the policy environment will force the individual to comply with the policy. The satisfaction toward the policy and the behavioral compliance will be fostered. On the contrary, if an individual holds a negative cognition toward the policy, and the policy environment will discourage the individual to comply with the provisions of the anticorruption policy. The individual will not satisfy with the implementing results of the current policy. It will impede the satisfaction and lower the behavioral compliance. The study found that the party identification of the policy stakeholders would influence their compliance to the anticorruption policy. The reason might be that different backgrounds make different life experiences. This molds individual into different level of policy cognition, attitude of support, policy satisfaction and participation orientation, and in turn makes different representation on scale of compliance of the anticorruption policy. In addition, the political trust, when compared to previous studies, was found to be at a low level, and significantly related to gender, education level, job category, party identification and income level. When exploring from the correlation between the anticorruption policy and the political trust, the study found a significant correlation between them. Among variables of anticorruption policy dimension, "environmental pressure," "degree of satisfaction" and "behavioral orientation" have high levels of correlation with political trust. Lastly, this study has explored suggestions to the implementation and evaluation of strategies related to the promotion of anticorruption policy in hope to serve as an important reference to the policy implementation. Key word:policy stakeholder, policy compliance, policy implementation, Political Trust, Ethics Direction for Civil Servants
55

孟子的仁政思想

吳哲毅 Unknown Date (has links)
孟子本著人性善的根據,意圖透過仁政思想的建構,糾正時君並引領人們進入良善的社會,完成每個人的道德價值。所以,基本上來看政治思想對孟子而言不過是人們倫理化過程中的一個手段而已,於是整個仁政思想類同於西方倫理政治的模式,以中國傳統而言就是種「德治」的思想。 德治思想以賢君在位,君主有德為其樞紐,儒家向來重視上位者的教化之風,孟子承繼此原則在現實中求正君心以完成先覺覺後覺的德化目標。於是人治色彩偏重是德治思想一大特色,而君道也就成為重要的討論議題。君道就孟子而言在消解自己的主體性而為天下,然而為天下單憑一人之力不足有為,所以君道亦講尚賢,秉持著道勢並尊的態度,禮遇並重用以道自持的賢臣,使其輔助自己安治天下百姓。所以,臣與君是平等對待的,臣應當以道自持,發揮其積極輔助君主的性質,而非僅只屈承聖意,使君王能夠以道治天下。而在以為天下為目標的君道落實下來,正是仁政的具體措施,在經濟、教化、社會、外交及軍事上,無不以養民保民教民為原則,一切以成就人民完整生命為先,所有政治過程都僅佔有工具性效果。一系列仁政措施中,為天下的目的正是種民本思想的展現,甚至連政治權力的正當性也是從人民擁護與否的角度來看。孟子認為基於人性本善的基礎上,在統治者以民為貴以民為本的政治目標下,我們有理由相信,人們可以成善成德,完成其道德價值的存在。仁政是王道思想的展現,而霸道思想則與之並存於戰國之世,孟子明王霸之辨,認為霸道在爭氣力,不清人禽之辨而只把人民當工具看;不清義利之辨,未能依一己內心道德標準來施政,以不忍人之心行不忍人之政,反而惑於物欲只知追求近利,這樣的霸道違反人性,終難幫助時君成就長治久安之局的。 仁政思想有著難以客觀化的問題,就理想而言是美好的,卻沒有在如何達成理想上作制度的保證,這多少與其倫理政治色彩過度濃厚,所導致輕忽對政治領域獨立研究有關。雖然如此,仁政思想在現代還是有存在價值,在功利思潮瀰漫、精神價值不受重視的今日,仁政思想或許給我們一個反省的機會,找回人生重要的精神價值,找回人之所以為人的尊貴性,相信唯有在「立人極」的基礎上,人們的文明才能更趨穩定與發達。
56

我國行政機關資訊安全管理之研究

黃慶堂, Huang, Chin-Tung Unknown Date (has links)
環顧辦公室自動化的演進歷史,早期從降低事務管理成本,提升行政運作效率輔助機具的發展,至今日電腦大量引用,四通八達的網際網路,資訊科技的洪流,正一波波的衝擊著各組織,行政部門亦難置身於外。就以組織內環境系統而言,資訊科技正嚴厲考驗傳統金字塔式的組織結構,網路流通訊息的便利,使中層管理者的地位岌岌可危,影響著整個組織的決策模式與管理方式;就組織外環境系統而言,電子化政府正透過網路連線,讓民眾享用更加便捷、高品質的服務、取得更多的訊息,更加暢通的溝通管道,甚至影響著整個民主政治的內涵。資訊科技對行政組織運作過程與其產出的衝擊與日俱增,而其帶來的正、負面效益,是吾人必須面對的嚴肅課題。 資訊科技所帶來的正面效益,資訊取得質與量上的變革,減低了民眾與行政機關間溝通障礙,人民可隨時取得機關相關訊息,滿足需求,電子化政府成為政府施政目標,『行政公開化』成為未來必然趨勢;就機關資訊財產權維護而言,因資訊科技使得整個檔案資料庫『數位化』、公文訊息『電子化』,傳統的公文流程、檔案保存方式起了根本轉變,檔案室不再是案牘勞形的儲藏大批卷宗,未來各機關中資訊室(中心)才是訊息流通、資料保存的中心。因此行政機關在面對未來民主行政要求、『行政公開化』的趨勢下,應有效的管理機關資料、維護機密資訊及民眾個人隱私,防止不法者破壞、竊取、竄改,在公共資訊的運用與機關資訊財產權的維護上求取一效率公平的管理方法,行政機關應認知到: (一) 資訊安全管理因時代進展而有不同意義,隨著資訊科技的突飛猛進,在行政公開化民意要求下﹐資訊安全管理問題具有的相依、主觀、人為及動態等特性將逐漸浮顯出來﹐深深影響組織內部及外部的運作。 (二) 一個完整的資訊安全管理系統,需完整的包含組織內、外各次級系統、並在整個大環境中具有政治、法律、經濟、行政、技術、及時間上的可行性。 (三) 行政機關資訊安全管理系統之目的在求取機關資訊運用上的機密性(confidentiality)、完整性(integrity)與可用性(avaliability),而其功用則在機關財產、隱私權的維護及機關所應提供的公共資訊的合理運用上求得一均衡點。 (四) 妥善的資訊安全管理,除了管理當局的支持與專家協助之外,有賴完善的組織環境使用管理規定及資訊運用者資訊安全倫理的建構。 (五) 資訊安全管理研究將隨著資訊科技的永續發展,在內容上不斷的擴充與更新,政府應以更前瞻性的眼光規劃新的法令與訓練,建構資訊安全倫理以應未來所需。 早在二十六年前(1973),公共行政學者H. A.Simon就曾對資訊科技對組織的衝擊研究,研擬如何有效地建構組織俾利於資訊之處理與儲存。另Norman J.Ream(1968)在『電腦對政府組織之影響』中指出在可預見之將來,政府組織將日趨依照資訊流動及決策點所在而建構。而為因應資訊化社會,行政院研考會在民國七十三年即完成『資訊立法之研究』,確立資訊科技的發展必須『尊重智慧財產權』、『防範電腦犯罪』、『加強資訊安全』、『確立文件法律地位』等層面,近來又陸續制定『電腦處理個人資料保護法』、『政府所屬各級機關電腦軟體管理作業要點』等資訊安全法案,唯上述理論與實務研究,仍著重於機關財產權與機密資訊的維護,為免陷入以『效率』掛帥的功能主義典範窠臼,對於溝通、公平與尊重等新人性主義典範應予適度關注。也就是在民主行政的環境下,資訊公平合理的運用應視為資訊安全管理的目的,而非僅具工具性價值,公部門應摒棄以往『閉關自守』的心態,以恢宏的胸襟與氣度,兼具『效率』與『公正』觀,來面對資訊社會的挑戰。
57

接近他者之(不)可能:禮物與待客之道 / The (im)possibility of approaching the other: hospitality and gift-giving

羅青香, Lo, Chloe Ching Hsiang Unknown Date (has links)
本文試結合禮物致贈和待客之道,討論其在經典文學作品和人類學記錄中,隱含對文明發展及個人主體的省思。禮物實踐的弔詭和難題,自人類學家摩斯(Marcel Mauss)以來,到文學批評學者德希達(Jacques Derrida),屢在當代不同學科引發興趣。禮物的經濟效益似乎直接挑戰命題本身,搖擺於權宜交換的迷思和禮物的形上真諦。待客之道,則屬當代法國哲學家列維納斯(Emmanuel Levinas)的倫理思想中心。列維納斯認為待客之道隱喻無限可能的化身,能解套傳統主體為上的僵局,亦為主體對未知/上帝的責任。德希達將之援引,同視為(不)可能任務。在此脈絡下,本文試圖在不同文本/文明間對照,探究禮物和待客之道所指之善行本質,超越的欲望,及與他人/它者互動的界限辯證。所用方法主要為重新闡述西方文明重要來源之《聖經》,文藝復興時期莎士比亞四大悲劇中的《李爾王》,以及作為西方文明它者的泛伊斯蘭文學遺產《一千零一夜》。本文認為,以顯在(present/presence)為軸的人文精神,其先驗的暴力特質,一方面淋漓表現於禮物(gift/present)及待客之道;一方面正因這不可迴避的暴力和超越可能性(possibility)恆使文學作品以禮物和待客之道作為生命常軌之外的轉折點,彷彿是作家和學者對於智識外的不可計算(uncalculated economy),以不可能(the impossibility, the absolute other)的踪跡(the trace)形式,留下對彼在(there is)/他者(the other)的悅納(welcome)。 / The themes of hospitality and gift-giving in literature oftentimes pass unnoticed by literary critics because the themes seem to be so naturally embedded in literature that perhaps an event of murder might interest the critics more. But hospitality and gift-giving are important because, as part of our living experience and with the possibility of going beyond the logic of exchange and altruism, hospitality and gift-giving subtly reveal to us the eternal concerns of astonishment, death, God, violence, and human relations. In this respect, hospitality and gift-giving radically challenge our conception of subjectivity. The following dissertation which consists of my collection of thoughts is therefore, metaphorically, a tangent touching, or better yet, approaching yet without appropriating the other in the postmodern philosophical context. My interpretation of “the absolute other” aims to make an argument that actions of hospitality and gift-giving, albeit without the acknowledgement of the subject, exhibit the desire of approaching “the absolute other” and simultaneously acknowledge the limit of subjectivity. In this attempt to lay open the interrelationships between hospitality and gift-giving by illustrating the “otherness” in subjectivity, responsibility, and God “the absolute other,” I draw from various sources in philosophy, sociology, anthropology, and Lacanian psychoanalysis. Through review of these multiple sources I contend that genuine hospitality and gift-giving can give rise to various levels of meanings to the absolute alterity of otherness. The selected literary texts under the discussion respectively are: the Bible, King Lear, and the Arabian Nights. The reasoning behind this choice is an intention to comprehend the otherness across cultural boundaries. I examine the Bible to contend for the Hebraic tradition and Pauline Christianity, King Lear the renaissance enlightenment, and the Arabian Nights the Western other.
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國有放租林地發展混農林業之研究-以臺大實驗林契約林地為例 / Agroforestry development in national leased forestland-A case of Experimental Forest of National Taiwan University

薛心淳, Hsueh, Hsin Chun Unknown Date (has links)
租地造林乃緣於日本領台期間林木過度採伐,台灣光復後政府財力及物力不足,林務管理欠周,林地遭濫墾、占用隨處可見,故期能透過引進民間人力、物力以及財力,加速完成造林工作。1990年代,政府為防止天然林的快速消逝對國土保育及環境造成負面影響,而全面禁止砍伐天然林,加上我國加入WTO後,開放進口大陸廉價木材,致國產木材逐漸失去競爭力,林農經營林業入不敷出,而拓展種植果樹之面積,改種高經濟價值作物,如茶葉、咖啡、葡萄、柳丁及檳榔等。然而,在林地上同時存有林業與農業使用,並不能直接類比為永續的「混農林業」經營模式,其特殊條件值得進一步探討。 起源自游耕活動的混農林業具有多功能性且符合土地倫理的概念,包括社會經濟上增加林農收入外,亦可分散經營風險,提升地方生活水準與競爭力,並可使當地文化習俗得以傳承;而在生態環境方面,樹木可供應作物生長所需氮素,增加養分獲取與留存,並可增加碳吸存力,以及維持生物多樣性等,因而在國際間頗受推崇,然在我國則面臨政策以及法規的考驗。 本研究修正Walck & Strong所提出的土地倫理分析架構為永續性混農林業影響模式,並以臺大實驗林契約林地為案例,透過文獻評析、參與觀察、問卷調查以及深度訪談,目的為探求國有放租林地發展混農林業之正當性,以及研擬混農林業之發展對策,獲得以下結論:1.過去混農林業政策多採有條件限制施作;2.林地管理政策與法規範難以戢止林農違規使用行為;3.放租林地改作永續混農林業具有正當性。而本研究之建議包括:1.調整政府租地造林管理制度;2.有條件允許混農林業;3.重視林農土地倫理價值觀;4.以永續農業維持林地健康。 / The government owned forest in Taiwan were overexploited during the Japanese Colonial Period and the poor forestry management after Second War World resulted in deforestation for illegal cultivation, occupying. In order to remedy the negative effects, government speeds up afforestation on national forestlands, and rent them to local tenant. Since 1990s, logging natural forest was prohibited and the cheap timber was imported from Mainland China after 2002 while Taiwan joined WTO, the forest tenants deforested part of the leased forestland and grew fruits, tea, coffee, etc., to fight against low price of forestry products to gain more income. However, growing crops on forestry land is no analogy to agroforestry, some specific conditions have to be investigated. Agroforestry is multifunctional and manipulated based on land ethics. On economic and social aspects, it is not only increase local tenants income, but also disperse the risks of operation, improve local living standard and forestry competitiveness and inherit local culture and customs to the next generation. On ecological aspect, trees provide nitrogen and nutrient, raise carbon sequestration, and sustain biological diversity. Hence, it is highly valued in other countries, but is taken as illegal activity in Taiwan. This study revises the framework of land ethics, power relationships and land use, land health raised by Walck & Strong for sustainable agroforestry analysis, and take the Experimental Forest of National Taiwan University as a case study. Through methods of literature review, participation observations, questionnaire survey, in-depth interviews, the research findings are as follows: 1) the cultivation of agroforestry was confined conditionally; 2) the current forestry policy and laws cannot prevent tenants from illegal land uses; 3) agroforestry in leased forestland is legitimate if it is operated sustainably. Hence, the policy implications are: 1) adjusting the management institution of leased forestland; 2) conditionally permitting agroforestry; 3) respecting tenants’ value of land ethics; 4) maintaining forestland health by sustainable agroforestry.
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關懷倫理模式的道德教育與教師專業成長的關係之研究 : 以兩位小學教師為例 / Research on the relationship between care ethics approach moral education and teachers' professional growth : the cases of two primary teachers

文曉暉 January 2006 (has links)
University of Macau / Faculty of Education
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阿佩爾論述倫理學研究:語用學轉向中的先驗奠基與普世應用

劉育兆 Unknown Date (has links)
在全球化的處境之下,有許多問題無法繼續依賴傳統的方式來解決,特別是關於正義,以及需要人類擔負起共同責任的問題。於是,建立一套放諸四海皆準的倫理學便成了當務之急。 當代哲學家阿佩爾承繼了康德倫理學的基本架構,並在語用學轉向的思潮下,將它由獨我論式的倫理轉化為以「先驗語用學」來終極奠基之「論述倫理學」。論述倫理學以「論辯」為其核心概念,主張在進行論辯時,有應當遵循之「不可規避的」若干預設。一旦否定了那些預設,便不可能藉由溝通達成共識,甚至會導致「實行上的自我矛盾」。阿佩爾的論述倫理學也強調它具有應用的面向,亦即它也處理了在歷史的現實情境中,如何促成實質的道德規範的問題。藉由提出後約定俗成式的道德,來將責任落實在既有的諸般制度之上。 本文試圖闡述論述倫理學的先驗奠基與普世應用的雙重特性,這使得它足以作為一套普遍的「巨型倫理學」,而能替全球化帶來的問題提供解決之道。

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