公民美德的研究综述

我们知道公民、公民美德等概念都是舶来品,我们要吸收、引入它们就不得不追本求源。我国的公民是人为的创造出来的,从西方引进的,可以说公民意识的发展是不够充分的。党中央又先后提出以人为本、构建和谐社会等重大执政理念,这些都需要公民美德。我国的公民美德建设刻不容缓。     

公民福利权的生成与实施路径

对公民福利权的生成与实施的研究成为近现代公法发展的趋势。从权利的生成角度看,公民福利权是近代民主政治发展的必然结果;从权利实施路径看,法治成为公民福利权保障的主要方式体现在三个层面:宪法为公民福利权提供最高法依据,代议机关以立法形成权将公民福利权内容具体化,司法机关为公民福利权展开适度审查救济。我国公民福利权在权利生成的内在动力与法治实施机制上尚存诸多问题,宪法层面也未确认公民福利权保障理念,立法机关对福利权的回应机制还不健全,健全与完善公民福利权保障制度应加快民主法治进程,从宪法上确立福利权规范,充分发挥人大机关在公民福利权立法与监督上的作用,充分利用人民法院咨询、合作等谨慎而灵活的方法来促进公民福利权的实现。     

动物福利立法与和谐社会建设

动物保护和福利法律制度是西方现代国家自然保护制度体系中的一项制度,对于动物福利的保护,中国在迈向现代化的过程中有必要学习其他国家的经验,并根据本国的实际经济发展状况进行相应的立法。在我国,对动物福利的立法尚处于缺失的状态,近年来由于在这方面无法可依、管理或者是惩罚力度不够,对国人食用野生动物的陋习得不到遏制的现实,都直接危及到公共安全,引发SARS和禽流感,从而造成社会动荡和难以估量的经济损失,这说明动物保护和动物福利法并不是可有可无的,对动物福利法律的适当程度的构建,也反照出人类精神文明的提升,建设和谐社会过程中需要对此问题加以相应的关注。     

走出美德与规则“厚此薄彼”的道德误区

伦理学或道德哲学的思维理路可以区分为美德目的论传统与权利规范论传统.作如此界别的真实目的并不是要在两者之间营造“非此即彼”或者“厚此薄彼”的二中择一,而是希冀挖掘美德与规则的关键性联系,即美德的脆弱性,需要规则的强化和补充;规则的有限性,需要美德的培源与支持;敬重规则亦是一种美德;永远保持美德对规则的优先性,反之弗然.     

建构北京市大福利制度的思考

我国现代福利制度体系建立在狭义的社会福利观上,这种小福利观已经不适应我国社会建设的需要,急需调整。要建构面向全球化、面向现代社会的福利制度,必须打破将社会福利等同于民政福利的观念,建设面向全体公民的大福利体制。     

当代西方规范美德伦理学研究近况

当代规范美德伦理学的主要任务是证明美德的第一性或美德伦理学的独立性,以及回答美德何以能够成为行动的指导原则(做人的原则何以能够成为做事的原则).本文对当代西方规范美德伦理学研究近况作出综合性的评介,内容包括:对规范美德伦理学的责难;弗兰肯纳关于美德伦理学的标准观点;谢勒对规范美德伦理学的辩护;西方学者最近提出的实际行动者动机论、假设行动者动机论和美德目标中心论;作者对规范美德伦理学责难的回答.     

美好生活需要的态度裂隙与政府责任:基于江苏农村的区域比较研究

满足农村居民的美好生活需要是乡村振兴内在的福祉诉求,政府如何在有限的公共服务财政预算下满足农村居民日益增长的美好生活需要是乡村振兴中需要突破的福利困境.本文基于江苏农村的区域比较,以福利态度为测量工具,经研究发现:关于美好生活需要的福利态度受制度、文化与利益等因素影响,在个体与政府、理想与现实、权利与责任间存在态度裂隙;在福利可及性上,权利亏损与责任过载的认同较为普遍,在税收问题上存在自利倾向,而在照顾责任上,家庭本位仍很明显,但权利诉求已经超越.因此,需要重视制度、文化与利益等因素的影响,重组福利体制,培育公民文化,正确引导美好生活需要,合理调整政府责任的边界.     

追求公共善：当代西方对公民责任的研究

公民责任是指公民履行与其公民身份相适应的、符合社会公共善的义务以及对行为后果的承担。当代西方公民责任研究的兴起有历史和现实两方面的原因。历史地看,西方公民理论家无论主张积极的还是消极的公民资格都承认良好的公民素质对于民主制度的建立、稳定和发展是必不可少的,因此都对公民责任持肯定态度。现实原因则既是政治话语自然递进的结果、是民主实践发展的需要也是对过度强调的权利的修正。当代西方对公民责任的研究主要从四方面展开:其一,公民责任是公民维护民主政治的义务;其二,公民责任被视为公民美德的体现;其三,公民的核心责任是政治参与;培养公民责任具有多种途径等等。     

公民资格与全民福利——T.H.马歇尔公民资格理论评述

在英国发展福利国家过程中,T.H.马歇尔在其《公民资格与社会阶级》著名讲座中提出的公民资格理论,从思想上支持了全民福利的发展。通过这一理论提出和诠释的社会权利的概念,基本生活保障和过上体面的生活成为公民个人应得的权利,国家则负有保障公民这种权利得到实现的义务,因此这种理论在西欧和北欧福利国家的发展过程中产生了广泛而又深远的影响。     

共和主义公民身份的当代价值

在自由主义公民身份大行其道的今天,强调自由、参与、共和与美德的共和主义公民身份对于克服自由主义所导致的孤立原子主义与激进个人主义、政治市场化与公民的消费者形象、弱势民主与"温和的"专制主义等弊病,对于培养造就"好公民"、促进民主良性运转和提高制度改革绩效具有重要价值和意义.当然,共和主义公民身份也面临着一些严峻的问题和挑战,需要认真面对并采取有效措施加以克服或化解.     

大学生公民道德状况及其特点分析——以湖北省某高校为例

本文利用2006年湖北省某高校关于大学生公民道德状况的调查数据,集中考察大学生的公民道德状况及其特点,着重了解大学生对公民道德的认知状况,大学生公众道德的行为状况,大学生对公众道德的评价等内容,为寻求提高大学生公众道德的途径和方法提供一些依据。     

Religiosity,citizenship and attitudes to social policy issues

Many social policy objectives align with religious beliefs – poverty alleviation, compassion for the poor and addressing more generally the needs of the vulnerable and disadvantaged in society. Yet there are also conflicting views about means, including the role of the state in redistributing resources from the rich and powerful to the poor and powerless. Redistribution and poverty alleviation are central goals of the welfare state, although ideological and other differences mean that views about the need for, as well as the design, delivery and impact of social programs vary. Against this background, this paper reviews existing national and international studies that have examined how religious belief and practice are associated with the attitudes that underpin the welfare state: compassion, altruism, redistribution and egalitarianism, and the activities that are assumed to align with modern conceptions of ‘a good civic citizen‘: participation and engagement. The analysis draws on recent Australian survey data to examine whether the attitudes of those who actively practice their religious beliefs differ from other groups in society and, if so, whether those differences are consistent with the underlying goals of social policy.     

Low Public Expenditures on Social Welfare: Do East Asian Countries have a Secret?

This paper explores the sources of low public expenditures on social welfare in Japan, Korea, Taiwan, Hong Kong and Singapore. Six factors are analysed based on aggregate data: the public/private mix of welfare programmes, the age structure, the maturity of old-age pension schemes, the population coverage of social security, the relative generosity of social security and the role of enterprises and families as alternative providers of welfare. The evidence allows putting some conventional statements about the virtues of East Asian welfare states into questions. Public expenditures on welfare are bound to rise a lot in Japan, Korea and Taiwan, while the level of protection in Hong Kong and Singapore is well below the standards of Western countries.     

Hybridization instead of Clustering: Transformation Processes of Welfare Policies in Central and Eastern Europe

Welfare state theories tend to use concepts of clustering for defining the affiliation of national social security systems to overarching worlds of welfare. A closer look at the transformation processes of welfare policies in Central and Eastern Europe shows a great variability among those countries in approximating their welfare states to Western European standards. In the design of their pension systems, their health care provision and their unemployment protection, Central and Eastern European Countries (CEEC) follow different reform paths. Welfare clusters in Western Europe are used as reference models, but no single example applies to all sectors of social security. Thus, a generalizing picture of welfare provision cannot be drawn for Central and Eastern Europe. Instead of constituting a new individual type of welfare arrangement, a hybridization process is observable.     

The Relation between Ethnic and Civic Views on Citizenship,Attitudes towards Immigrants and Sympathy for Welfare Recipients

In this study we investigate the relationship between different definitions of national citizenship, sympathy for welfare recipients, and how this relation is mediated by attitudes towards immigrants. We make use of the 2008 wave of the Belgian Political Panel Survey 2006–11, in which over 4,800 18‐year‐old adolescents were questioned. The results demonstrate that an agreement with both ethnic and civic definitions of national citizenship is related to reduced sympathy for welfare recipients, although the association with an ethnic view on citizenship is clearly dominant. Furthermore, these relations are almost entirely of an indirect nature: ethnic and civic citizenship attitudes are associated with negative views on immigrants, which, in turn, is the key variable that is associated with reduced sympathy for welfare recipients.     

Social Policy in Singapore: Insights from a Social Work Perspective

Social work practice, irrespective of the location of practice, is shaped by local conditions, particularly the laws and policies applicable to the practice. Most governments adopt some form of institutional arrangements pertinent to local conditions to meet local needs, such arrangements in Western contexts commonly being described as the welfare state. In other contexts, notably the East Asian context, the Western welfare state has been deemed inappropriate for meeting local needs. In this discussion there will be a focus on arrangements developed in Singapore, a country in the East Asian region. Although Singapore has eschewed any notion of a welfare state, this discussion will demonstrate that it does have in place a range of policy responses to meet Singaporean needs and that these measures are consistent with the frameworks adopted by emerging Confucian welfare states.     

社会管理创新与公民道德发展

社会不公平、人与人之间互不信任和一些政府官员道德败坏是影响我国公民道德发展最为突出的三方面社会环境问题,而社会管理创新能够为公民道德的生成和发展提供和谐的社会环境。有效地增进和公平地分配公共利益是政府公共行政决策的伦理标准,内蕴着关怀全体公民福祉的道德价值,理应成为社会管理理念创新的首要伦理目标。切实保障和改善民生、不断提升公民的生活质量既是社会管理创新的伦理要求,也是公民道德发展的根本基础。社会管理创新要求政府不断提升诚信水平,为公民道德的发展塑造诚信友善的社会环境;政府官员的道德形象对公民道德发展具有重要的示范意义,官员应成为普通公民的道德表率;民间社会组织是社会管理创新的广阔领域,应充分发挥民间社会组织在推进公民道德发展中的自治功能。     

The Third Way and Social Welfare: The Myth of Post-emotionalism

The “passive” welfare state was accused of promoting a dependency culture. “Active” welfare and the “what works?” approach of Britain's New Labour government is allegedly implicated in an age of post‐emotionalism, in which people are largely indifferent to the needs of others and committed primarily to their personal well‐being. This article, first, seeks to extend recent debates about agency and motivation in social policy and relate them to the notion of post‐emotionalism. Second, it draws on a recent empirical study of popular and welfare provider discourses, which suggests that popular opinion can accommodate an appreciation of human interdependency, while welfare providers remain committed to a public service ethos. None the less, Third Way thinking is associated with a narrowing of solidaristic responsibilities. The problem for the future of health, social care and state welfare policies lies not with the imagined consequences of post‐emotionalism, so much as with an ideological context that perpetuates a distorted ethic of responsibility.     

Mutual aid in the welfare system in the Republic of Korea

For the past two decades, in many Western industrialized states, problems of their welfare systems have become more and more obvious. Three common complaints about welfare systems are high taxation, minimal effectiveness and impersonal bureaucracy. Various measures (such as budget cuts, decentralization and privatization) have been undertaken in order to overcome these problems by many welfare states. In any case, public welfare systems in many Western industrialized states do not cover the affective element which is inherent in the Korean welfare system. In Korea, where the public welfare system is in the formative stage, mutual aid, which is based on a long tradition of personal and voluntary networking, has played an important role in meeting citizens' welfare needs not only by material aid but also by psychological support. To understand welfare in society, it is necessary not only to study the welfare provided by the state and the market but also to consider the welfare provided by mutual aid networks.     

共和理想与公共意见的限制:休谟的国家理论考察

休谟的国家理论包含两个维度：一个是规范意义上的，即认为政治制度有野蛮与文明之分，只有文明的政府才能维护社会的稳定、自由与繁荣，其理想形式是经过科学设计的共和制政府；另一个是经验意义上的，即认为政府权威建立在人们公共意见的基础之上，其形成有着自然的历史过程，并随着经济社会条件的变化而变化。在这两个维度的基础之上，休谟一方面探讨了商业、风俗及理性的发展如何影响人们公共信念的变化，进而推动人类政治从野蛮走向文明的变化过程；另一方面，休谟指出，鉴于社会大众易受迷信的影响，社会的明智之士应当采取“审慎的社会变革观”，在尊重传统和保持权威的条件下推动正义和自由的实现，并要防范可能出现的风险。