1)Legalist School ethics法家伦理
1.From the content,Legalist School ethics thought is more comprehensive, systematic and comprehensive, it covers the theory of human nature, justice and benefit, and public-private concept, the value of the principles, morality forming , code of ethics, such as the main problems of ethics.从内容上来讲,法家伦理思想比较全面、系统而完备,涵盖了人性论、义利观、公私观、价值原则、道德养成、道德规范等伦理学的主要问题。
2)Confucianist Ethical Law儒家伦理法
3)family ethics into laws家庭伦理入法
4)Confucian ethics儒家伦理
1.Confucian ethics and education for all-round development in colleges&universities;儒家伦理思想与高校素质教育
2.Confucian ethics and its contemporary values in the horizon of paradigm of philosophic dialogue;“对话范式”视域中的儒家伦理及其当代价值
3.The analysis of the effect of Confucian ethics on Huizhou WuShu in Ming and Qing Dynasty;儒家伦理对明清徽州武术的影响探析
英文短句/例句
1.Common and Special Ethics -Rebuilding of Confucian ethics;普遍伦理与特殊伦理——儒家伦理重构论纲
2."Kind managing": Modern administration meaning of the Confucian ethics thought;“善治”:儒家伦理思想的现代治理意义
3.The Comparison and Integration of the Eastern Confucian Ethics and the Western Right Ethics;东方儒家伦理和西方权利伦理的比较与整合
4.Research on Confucianist Moral Thought as the Ethics of Elite from Moral Thought of Zhou-Gong;从周公伦理思想看儒家伦理的精英定位
5.A Contrastive Study on Pre-Qin Confucian Ethical Culture and Muslim Ethical Culture;先秦儒家伦理文化与伊斯兰伦理文化的比较
6.An Enlightenment of the Western Religious Ethics and Confucian Ethical Value;西方宗教伦理与儒家伦理价值的现实启示
7.The Construction of Bioethics of Life Science from the Perspective of Confucianism儒家伦理视野下生命科技伦理观之构建
8.The Comparison of Self-control Between Protestantism Ethics and Confucian Ethics新教伦理与儒家伦理的“自制”思想之比较
9.(2) the classic Confucius ethics from Han dynasty to Tang dynasty;(2)汉代至唐代时期的经学儒家伦理。
10.Impartment and Inheritance of Confucius Ethics in the Building of Medical Ethics in the New Period儒家伦理在新时期医德建设中的传承
11.Tension and Transformation of the Confucianism Ethics in High-Tech Ages儒家伦理在高科技时代的张力与转型
12.Reflections on Confucianism in the Course of Modernization Drive现代化进程中儒家伦理道德的再思考
13.On the Constructive Meaning of Confucian Ethics at the Age of Globalization略论“全球化”时代“儒家伦理观”的意义
14.On the Values of Confucian Ethics in Modern Moral Construction;论儒家伦理在当代道德建设中的价值
15.The Relations between Husband and Wife and Confucian Family Ethics in the Novel Jinpingmei《金瓶梅》中的夫妇关系与儒家家庭伦理
16.Confucian Economic Ethics and Value Direction of Neo-Confucian Businessman;论儒家经济伦理思想与新儒商的价值取向
17.On the Comparison Between Western Religious Ethics and Confucian Political Ethics;西方宗教伦理与儒家政治伦理的价值观比较
18.On the Confucian "Benevolence" and the Christian "Universal Love;儒家"仁爱"伦理与基督教"博爱"伦理思想比较研究
相关短句/例句
Confucianist Ethical Law儒家伦理法
3)family ethics into laws家庭伦理入法
4)Confucian ethics儒家伦理
1.Confucian ethics and education for all-round development in colleges&universities;儒家伦理思想与高校素质教育
2.Confucian ethics and its contemporary values in the horizon of paradigm of philosophic dialogue;“对话范式”视域中的儒家伦理及其当代价值
3.The analysis of the effect of Confucian ethics on Huizhou WuShu in Ming and Qing Dynasty;儒家伦理对明清徽州武术的影响探析
5)Confucianism ethics儒家伦理
1.In the Confucianism ethics thoughts system, "Rites" and " Respecting harmony and balance" have significant influences on Chinese ancient cities construction and urban planning.在儒家伦理思想体系中,"礼"与"贵和尚中"的思想对中国古代都城建设和城市规划的影响最为显著、强烈。
2.Traditional architecture, as an important component of traditional culture, is saturated with various characters of Confucianism ethics in different aspects.中国传统文化本质上是一种人伦文化,其中儒家伦理是主体与核心。
3.uring the process of constructing the harmonious world,the Confucianism ethics is bound to play an important role.在构建和谐世界的过程中,儒家伦理应发挥重要的作用。
6)Family ethics家庭伦理
1.Family ethics:Marx and Hegel;家庭伦理：黑格尔与马克思
2.Traditional concept of filial piety and construction of modern family ethics;传统孝道与现代家庭伦理建设
3.The Anomies of Family Ethics in Contemporary Society: Causes and Reflections当代家庭伦理的失范:成因与反思
延伸阅读
法家伦理思想 中国先秦时期法家思想的组成部分。它从自然人性论（见人性）出发，肯定利欲，提倡利己主义，把法与道德对立起来，主张"法治",否定道德的社会作用,具有非道德主义的倾向。其主要代表是商鞅和韩非。反映在《管子》书中的伦理思想只是法家伦理思想的一个分支。 《管子》书中的伦理思想是对春秋时期管仲伦理思想的发展。该书主张治理国家和臣民要以法为主，以德为辅；肯定"道德定于上，则百姓化于下矣"；指出教化需要以法令威行为前提,认为"法立令行",然后"教可立而化可成"； 认为 "所谓仁义礼乐者皆出于法"。《管子》书又以"凡人者莫不欲利而恶害"为根据，提出统治者"与天下同利"的主张,即顺同百姓利欲,举百姓之利而利之。它虽然肯定利欲,但反对纵欲,认为这会使"男女无别,反于禽兽","人君无以守自也"。《管子》还对管仲关于"衣食足，则知荣辱"的观点作了发挥，指出"衣食足则侵夺不生，怨怒无有,上下相亲,兵刃不用矣,故适身行义,俭约恭敬"。并由此作出了"仓廪实而囹圄空"、"仓廪虚而囹圄实"的论断。 商鞅和韩非把法与德绝对对立起来，主张"不贵义而贵法","不务德而务法"。他们认为,随着社会的进化,治世之道也发生了变化，道德只适用于"上古",而在"争于气力"的"当今"是无用的。他们以人皆自为的理论为根据，认为人皆"计利"，各"用计算之心以相待",相互之间只是赤裸裸的利害关系,根本不会有什么"恩爱"之心。因此，君主治国,只能倚仗暴力,"唯法为治"。他们对儒家的"德治"主张进行猛烈的抨击，嘲笑其仁义道德不合时势，揭露了它的虚伪性。 法家伦理思想反映了先秦时期新兴地主阶级激进派在当时历史条件下的利益和主张。尤其是韩非的伦理思想，适应了秦统一六国和建立中央集权的封建君主专制统治的需要,具有一定的历史进步性。但是,它偏重"法治"、否定道德的社会作用，不符合封建统治者的长远利益。秦王朝灭亡之后，法家趋于没落，其部分伦理思想被董仲舒所代表的汉儒所汲取。
