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首页> 外文会议>Annual conference of the international society for the systems sciences;Conference of the international society for the systems sciences >Hierarchy Theoryand Socio-Environmental Ethics
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Hierarchy Theoryand Socio-Environmental Ethics

机译：层次理论与社会环境伦理学

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This paper examines the raison d'etre for a new hierarchy of ethics and morality to emerge for the socio-environmental systems now re-emerging post the era of enlightenment. These are significant to post-modern human leadership in a 21st Century world. In this world knowledge creation (epistemology) and distribution plays an increasingly significant part in the process of extracting and distributing the useable energy that ontologically exists both on and off our planet.Ethics and morality arise from our need to give defensible meaning to the choices we take in relationships relevant to these processes whither it be epistemologically in conjunction with others of our own kind, our in ontologically supporting the real planetary and universal resources in which we are embedded. Rationality alone is insufficient to resolve the conflicts of choice then faced. Ethical challenges have a huge role to play in stabilizing the sustainability of our planet and ourselves. The choices so faced are never between the clearly right and the clearly wrong. Then there is no choice. True choice comes faced with the apparently right and the apparently wrong or more complexly with choices between the apparently wrong and the apparently wrong.We simply do not have the omnipresence to distinguish between these. Yet, frequently we are faced with such choices. Such conceptual choices are at the very heart of Hierarchy Theory. This stems as Ahl & Allen, (Ahl and Allen, 1996) tell us from the necessity we feel to observe and order the universe in a manner useful to our understanding in support of action As hierarchy theory makes evident the "hierarchical structures" then observed are more a function of our capacity to observe than of any real ontologically accessible "processes" underlying them.This paper presents a hierarchy of ethics that can be totally compatible with each other provided they are applied at the appropriate level with the hierarchy we describe. If applied outside their own level they are self destructively incompatible. Ethical standards in our sense are not only not universals but necessarily different for different position in the hierarchy. However this is not ethical relativism for the standards required are not flexible within a particular level of the described hierarchy.
机译：本文考察了存在于启蒙时代后重新出现的社会环境体系中新的道德和道德等级体系的存在理由。这些对于21世纪世界的后现代人类领导具有重要意义。在这个世界上，知识的创造（病原学）和分配在提取和分配在地球上和地球外本体存在的可用能量的过程中，发挥着越来越重要的作用。 道德和道德源于我们需要给与这些过程相关的关系中的选择赋予可辩护的含义，无论是在认识论上与我们自己的其他类型相结合，还是在本体论上支持我们所嵌入的真正的行星和普遍资源。单靠理性不足以解决当时面临的选择冲突。道德挑战在稳定我们星球和我们自己的可持续性方面可以发挥巨大作用。如此面对的选择绝不在正确与错误之间。那就别无选择了。真正的选择面临着表面上正确和表面上的错误，或更复杂地是在表面上的错误和表面上的错误之间进行选择。 我们根本不具备区分这些内容的能力。然而，我们经常面临这样的选择。这样的概念选择是层次理论的核心。这源于Ahl＆Allen（Ahl和Allen，1996年）告诉我们，从某种意义上说，我们觉得有必要以一种有助于我们理解以支持行动的方式观察和排列宇宙，因为层级理论证明了当时观察到的“层级结构”这更多地取决于我们的观察能力，而不是其下的任何实际的本体上可访问的“过程”。 本文介绍了一种道德等级制度，只要它们在我们描述的等级制度的适当级别上得到应用，它们就可以彼此完全兼容。如果应用超出其自身的水平，它们将自我破坏性地不兼容。在我们看来，道德标准不仅是通用的，而且对于层次结构中的不同位置也必然有所不同。但是，这不是道德相对论，因为所要求的标准在所述层次结构的特定级别内不灵活。

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