Jin Qian

Animal ethics is a big part of food ethics, as our diets on a global level consist increasingly of animals. Even though the increasing demand for animal food products is especially strong in developing countries, most of the ethical theorizing on animal ethics focuses on western practices. This paper examines moral theorizing on animal vs environmental ethics in the Chinese context. It pays special attention to the concept of “wildness” as a possible bridge between animal and environmental ethics and highlights how this notion becomes ambiguous in practice. We show that the ethical concepts and dilemmas of classical animal ethics are applicable to the novel case of China as well, but that is important to consider specific cultural and policy practices. Furthermore, we use the political context of Chinese wildlife regulation to show the difficulties of the application of the notion of wildness in practice.

Artificial intelligenceAI (Artificial Intelligence) (AI) refers to computer systems that are designed to replicate aspects of human cognition, including learning, reasoning, and decision-making. These systems are created to perform tasks that typically require human intelligence (Russell & Norvig, 2020). Initially, discussions on AI’s potential primarily focused on its ability to enhance human productivity and performance by leveraging its powerful computational capabilities to reduce human workload. For example, AI has been widely adopted in automating data analysis in finance, optimising supply chains, and even managing routine customer service tasks through AI-driven chatbotsChatbots (Damioli et al., 2021).

Les philosophes comme Hans-Georg Gadamer et Paul Ricœur rejettent le modèle classique de l’herméneutique, celui de Schleiermacher et de Dilthey, à savoir la compréhension de la pensée d’autrui. Cet article propose de renouveler certaines idées clés de l’herméneutique de Schleiermacher et de Dilthey et de démontrer la possibilité de « comprendre autrui » ainsi que sa nécessité dans certaines circonstances, au moyen d’une étude de cas : des écrits de lettrés chinois portant sur les missionnaires jésuites en Chine au xvii e siècle. L’examen de ces textes invite à des conclusions qui vont à rebours de certaines prémisses de l’herméneutique contemporaine et met en lumière le rôle central que jouent les relations, avec soi-même et avec autrui, dans l’interprétation des textes, car l’ enjeu de ceux-ci ne consiste souvent que dans les relations qui lient l’homme à son monde. L’article entend contribuer ainsi à l’élaboration d’une herméneutique relationnelle.

Jin Qian Dans son Discours sur la théologie naturelle des Chinois, Leibniz produit une interprétation du premier principe de la philosophie chinoise. Le présent article s’interroge sur les conditions de cette interprétation en la comparant avec la controverse entre Leibniz et Descartes par rapport à la conception de la substance. Il sera montré que, bien que Leibniz utilise un « principe herméneutique » dans son interprétation de la philosophie chinoise, ce principe n’est pas suffisant mais repose sur des conditions plus fondamentales. La comparaison avec la controverse Leibniz-Descartes sur la substance permet d’identifier deux conditions majeures de l’application de ce principe herméneutique, à savoir la théorie dynamique de la substance et la conception de la théologie naturelle comme fondement de la physique, deux points sur lesquels divergent Leibniz et Descartes.

Social entrepreneurship (SE) is gaining increasing legitimacy as a form of ethical business practice and a solution to various societal challenges. Despite the burgeoning interest in SE in the realms of ethical business scholarship and business ethics education, new pedagogical developments have been limited. To advance SE pedagogy, we produced a new multimedia-based tool consisting of two SE-focused comics and evaluated their efficacy in “winning the hearts and shaping the minds” of learners in an experimental setting. We tested the effects of the two comics individually. Comic #1, a story of a gambling addict who transforms into a social entrepreneur, was used to examine the effects of using a comic on learners’ engagement and cognitive enhancement, while comic #2, a story of a teenage academic misfit who finds her passion in crafting objects and establishes a social enterprise, was used to interrogate the effects of using a comic on the relationship among SE self-efficacy, SE intent, and entrepreneurial passion. We also collected qualitative feedback in the form of learners’ comments about the second comic. Our results supported the two proposed models and suggested that comics show promise in enhancing SE teaching and learning. Our new contribution consists of the theoretical relationships examined in the models, our insights into why comics can be beneficial to learners, the scholarly artistic contribution of the comics, and the use of an experimental approach. We end the article with suggestions for designing, implementing, and evaluating future multimedia-based pedagogy in SE and ethical business teaching and learning.