Ethical Review on Vaccine Inoculation and Herd Immunity——Shall Each Person Have Moral Obligation for Vaccine Inoculation？

Shi Jun

Herd immunity through vaccination is one of the safest and most effective means to deal with infectious diseases in modern society. Although knowing this, there are still some people refusing to vaccinate for their children and themselves. In some western countries, the proportion of people who refuse to be vaccinated continues to rise, which poses a huge threat to human public health. Anti-vaccine personages may say: when the herd immunity has not yet been realized, no matter whether the individual is vaccinated or not, the risk of infection of others is very high, so the impact of individual decision on the risk of infection of others can be ignored; when the herd immunity has been realized, the individual can reasonably “free ride”, because the risk of not being vaccinated to others is also negligible. In both cases, the insignificance of individual contribution means that the individual has no moral obligation to vaccinate. In fact, whether or not the community has achieved herd immunity, the vaccination behavior of each individual is morally important, because the behavior of not being vaccinated of any individual will increase the risk of infection—even in a very small way. Utilitarianism and the principle of no harm can help to demonstrate the moral obligation of vaccination. When we can reduce the risk of expected harm to others through vaccination, we have to.

IsEthicalVirtueIndividually-orientedorSocially-oriented?ReviewonAHistoryofWesternEthicalThoughtbyJIANGChang

ZHAO Hong-mei

In his book—History of Western Virtue and Thought, Professor Jiang Chang raises the viewpoint that virtue can be oriented to both individuals and society. The question of the orientation of virtue is actually the question of who is the subject or carrier of virtue. If society is regarded as the carrier of virtue and social virtue is forcibly juxtaposed with individual virtue, it will inevitably lead to the intersection and overlap of social virtue and individual virtue, thus leading to the amplification and even generalization of the concept of virtue. By clearing the boundary between the individuals and the society, it can be found that the society cannot become an independent entity by detaching itself from and transcending the individuals, not even become the orientation, subject and carrier of virtue. The concept of social virtue is full of ambiguities. Society has no virtue, and individuals are the real subjects or carriers of virtue. However, virtue can have a sociality, and the sociality is publicity. And this virtue attached to publicity is morality.

AnalysisonSomeKeyIssuesofLUXun’sDramaConceptions

SUN Yu

Lu Xun criticizes the old arts represented by Peking Opera because its form belongs to Confucianism. But the old drama still has precious remains that hides in the rural art far from Confucianism. New Cultural Construction should abandon the former and get close to the latter, trying to establish a new aesthetic way outside the pavilion. Lu Xun’s viewpoint toward the old arts not only has the impulsion of civilization criticism, but also has the revelation of comparative literature in translation practice, which does not weaken his aesthetic vision as a easterner. The expression of the old drama also permeates into his writing.

AbsentPresence:AnalysisonLUXun’sMembershipofChineseNewLiterarySocieties

WANG Ben-chao

Literary community is not only a new form of China’s new literature, but also a prominent feature of its socialization. Lu Xun has a direct or indirect connection with China’s new literary community, for the convergence and divergence of history and the mapping of Lu Xun’s ideology, spiritual personality and literary creation identity. Lu Xu participated in many literary community activities, from giving simultaneous corresponding to lukewarm. He attached great importance to the role of literary community in the occurrence and development of new literature, especially the cultivation of literary field and ideological soldier. But on one hand, he does not like to be restricted by the group, form cliques and abuse power; On the other hand, he is not so positive to community that it is hard for him to accompany it from beginning to end. It can be said that although Lu Xun exists in literary community, he does not belong to them. He only belongs to himself.

CritiqueofAristotle’sLanguagePhilosophy

WANG Lu

The task of philosophy of language is to have the knowledge of the world through the analysis of language. Its main character is to have the logical analysis of language, so it needs theories and methods based on logic. Based on this modern view, one can see that Aristotle’s metaphysics bears a striking resemblance to the philosophy of language. Aristotle’s logic takes “S is P” as its basic sentence scheme, while his metaphysics has “being as being” as its core concept, so that literally his logic and metaphysics are the same in the syntactical sense. It is easy for him, with his logical theory, to analyze the expressions of language and construct his theories in his metaphysics. The only difference consists in the fact that his logic is different from the modern one, so that his achievement of philosophy is also different from that of the analytic philosophy, though the nature of their analysis of language is same.

NewTaxationSourcefromNewIndustry:RetrospectiveReviewofRiseandRoleoftheExchangeTaxandTransactionTaxinModernChina

WEI Wen-xiang

The development of new industry can provide new source of taxation for the government, moreover, the tax collection will affect the development process of the industry and the form of market. After the rose of exchanges in the Late Qing and Early Republican China, the government quickly brought the Exchange tax and tax on transaction in from the West and incorporated them into the tax system, under the pretext of suppressing speculation and adjusting supply and demand. Exchange tax and tax on transaction had different attributes, the former was a kind of business tax and the latter was a kind of action tax. In terms of Exchange tax, the tax law was announced by the Beiyang Government in 1921 and revised during the Nanking National Government, when Transaction tax was mainly levied in Shanghai. In 1926 and 1935, the government tried to impose Transaction tax twice and send supervisor to carry out the new law. The government emphasized that the tax collection was to curb speculation, which was accepted by financial experts, however, businessmen resisted it with the reason of commercial competition. The collection of Transaction tax was forced to be suspended, Under the collective protest of the allies of Exchanges, the Broker’s Association and the Shanghai Chamber of Commerce. If analyzed from the aspects of tax attribute, tax rate and financial audit, Exchange tax and Transaction tax had been embedded in the business process of the industry, and was related to the system, such as Business tax, Income tax and Ya tax, which played a regulatory role in operating cost, transaction behavior and financial system.

StudyofConstructionandImprovementofChina’sCarbonEmissionTradingRulesSystemfromInteractivePerspectiveofInternationalandDomesticRulesofLaw

ZHAO Jun, MENG Ling-hao

As a policy tool to promote carbon neutrality, carbon emissions trading plays an important role in global climate governance. At the international level, international carbon trading rules have not reached a consensus for a long time. Some developed countries have sought to avoid taking “historical responsibility” by promoting the linking of carbon trading mechanisms, and dominate the formulation and discourse power of carbon trading rules. From the perspective of the positive interaction between international and domestic rule of law, domestic carbon trading rules can contribute to the development of international carbon trading mechanism, and international carbon trading rules will also positively influence the formulation of domestic carbon trading rules. China’s carbon trading rules should be based on national conditions, and selectively absorb international rules in terms of coverage area, allowance allocation, banking and borrowing, market stability and carbon finance. In particular, corresponding experience should be summarized and rules should be innovated according to China’s development reality and needs. On this basis, we should give full play to the advantages of the domestic market and continuously improve the internationalization of China’s carbon trading rules, so as to lead the global climate change governance and thus promote the construction of community of shared future for mankind.

AnalysisonImpactofCommunityElderlyCareServicesonChineseSeniors’Vulnerability

DENG Da-song, FENG Yan-dong

Using the data of CLHLS and SEM model, this paper investigated the effect of community care services on the health vulnerability among the elderly in China. The study found that: The physical health vulnerability of the elderly is more obvious than the mental health vulnerability, and the mental health vulnerability of the rural elderly is relatively more serious. Community care services have a significant mitigation effect on the health vulnerability of the elderly through the variable of anti-vulnerability. Community elderly services can improve elderly anti-fragility ability and affect their mental health vulnerability by decreasing their physical health vulnerability, which means the effect path of “community care services → anti-fragility ability → physical health vulnerability → mental health vulnerability” is verified. There exists path differences in the mitigation effect of community care services on the health vulnerability due to the urban-rural differences. Therefore, the government should construct a policy system to effectively reduce health vulnerability by improving the community care services and anti-fragility ability.