德育的张力——浅论社会性道德背景与道德教育

在构建和谐社会的方略下,如何进行高校道德教育成为一个重要课题。在讨论了社会性道德背景的产生以及道德教育与社会性道德背景之间的冲突,并考察了西方伦理学者对此问题的解答的基础上,笔者认为保持道德教育中社会主义道德规范与特定的社会性道德背景之间适度的张力是一种较为明智的态度。

道德文化背景与大学道德教育

道德文化背景与大学道德教育周良驹，欧阳玉（湖南大学）一定的道德文化是一定社会文化的组成部分。道德文化背景不同，社会的道德观念和道德行为也必然有所不同。作为培养社会发展所需要的专门人才的大学，同时肩负着批判地继承、传播和发展包括道德文化在内的人类精神文...

趋避道德动机调节方式的作用

道德动机是推动人们产生和完成具有道德意义和行为的内在动因。在解释道德动机的各种理论中,道德动机模型(Model of Moral Motive,MMM)是一种比较综合的理论。该模型透过一个新颖的视角,强调趋避两种动机调节方式在自我、他人和群体背景下产生的道德动机。通过对MMM模型综合性的分析,并且横向比较了道德基础理论(MFT)和行为/结果双系统模型这两个具有代表性的道德理论,挖掘出了MMM模型的比较优势,如强调利他、聚焦于自我的道德动机、群体道德与意识形态之间的联系等。由于MMM模型是基于西方道德观提出的,未来的研究重点应着重于西方道德动机的心理与脑机制与国人的异同以及文化差异对道德动机的影响。

虚拟现实内的道德边界

虚拟现实具备沉浸性、交互性、构想性等特征,可以将想象的行为具象化。它拉近了虚拟与现实的距离,导致了一系列行为道德问题。此外,虚拟现实中的行为道德性能否仅通过虚拟现实的故事背景得到呈现,该问题是值得讨论的。虚拟现实拓展了现实,而现实又赋予其意义并对其限制,因此,虚拟现实的道德规范有了建立的空间。

试论青年人格的道德教化

处在世纪之交的国人,越来越清楚地认识到下一世纪的国际竞争,实际上是青年人才素质的竞争。然而,目前青年人才的素质状况和发展趋势不能不令人担忧。在当前社会主义市场经济建设中,思想、文化、观念的交杂,特别是市场经济的负面影响,给青年人格带来了极大的冲击和震荡。而人格质量决定人的素质。

Human Dignity and Human Rights： A Universal Language for Bioethics

One of the aims of the Universal Declaration on B ioethics and Human Rights （UNESCO） is to ＂promote respect for human dignity and protect human rights＂,l Here are two overarching principles at work, ensuring that the biomedical sciences fulfill their task within an ethical framework. The principle of respect for human dignity is a universal moral concept, meant to be applied in human encounters. Protecting human rights underscores the legal principle of not only affirming the fundamental equality of all human beings, but equally safeguarding it. These two principles are universally defined, but are ordinarily specified by the particular value system of individual cultures in which they are employed. It is within such particular cultural application that their relevance stands out. The thrust of this paper is that, since principles are general action guides, they actually constitute a universal language for the analysis and evaluation of all human conduct. However, there is also recognition of the fact that moral contexts vary from culture to culture, and that while the scope of the two principles above is not restricted by any particular culture, it is indeed those cultural specifics of each moral context that constitute the framework within which the principles become operational. As general action guides, I will argue that these principles lack moral relevance outside of those particular cultural settings wherein they are contextualized. Without such relevance, these principles become meaningless mantras. I will further show that such principles do not merely uphold values informed by particular cultures, but they are an embodiment of values inherent to human nature in general. Consequently, these principles do not just serve as instruments for addressing issues peculiar to ＂Western bioethics＂ or any other particular cultural setting in an exclusive sense, but are also used for moderating bioethics discourse that transcend particular cultural boundaries. I will further explain that such universal discourse is potentially instructive with regards to how cultural universals are viewed in relation to the cultural particulars, and that this discourse essentially becomes a lingua franca for cross-cultural dialogue in bioethics.

Construction and structural Research of Organizational Ethical Climate Scales

Organizational ethical climate is an effective way to solve organizational ethical problems and dilemmas. Therefore study on our organizational ethical climate has the great significance to solve ethical problems and dilemmas faced by the organization and staff. Through semi-structured interview, structural interview and questionnaire survey and other methods this study gets to understand internal structural elements of organizational ethical climate under Chinese cultural background, and constructs organizational ethical climate questionnaire, which has good reliability and validity; carries out surveys in large scale by using the revised questionnaire, and recycles 709 valid questionnaires. The results of exploratory factor analysis and confirmatory factor analysis show that Chinese organizational ethical climate＇ s internal structure includes five factors： egoism, altruism, independence orientated, organizational system orientated, and law and code orientated.

简论新形势下的人生价值取向

马克思主义早已发现并揭示了个人利益与社会整体利益的辩证统一关系,指明社会财富是由从事劳动(体力劳动与脑力劳动)的作为私人的个人所创造的,所以从本质上说,没有个人价值的创造,也就没有普遍的共同的物质利益。因此社会的共同物质利益,不是独立于个人价值利益之外的单独物质力量,而是私人自己所创造的物质价值造成的。这是劳动人民创造历史的唯物史观的基本问题。但是,决不能由此得出结论说:“个人价值先于社会共同价值,或个人利益高于社会共同利益”。因为,唯物史观的基本问题还有另一面。

物种歧视与边缘例子论证

本文分析了科斯嘉德、诺齐克与杜内叶对边缘例子论证的批评,认为他们从不同含义的整体论视角对于边缘例子论证所进行批判并不能说明边缘例子论证是无效的;也不认为存在一种诺齐克所讲的“种属道德”,因为道德关系的基础是现实的相关性,而不是生物学分类中的作为种属标识的解剖学特征;如果依据诺齐克所言道德确实需要依赖于某种整体性背景,那么动物伦理学所依赖的应该是由人类文明与自然世界所共同构成的那种整体性背景,正是在这背景下,人类对其他动物的道德义务才变得显而易见。