美德伦理及其在当代的复兴

在西方,美德伦理指的是亚里士多德的以人为中心的伦理学说,在中国则指的是儒家所推崇的心性之学。启蒙运动形成的个人主义已日渐弥漫开来,形形色色的具体的个人主义观念导致了道德价值多元化,情感主义造成了当今道德语言的危机,规范伦理学局限性的日益凸显,美德伦理学逐渐被人们所关注。美德伦理学的复兴将会缓解当今时代的道德危机,关键在于找到传承美德伦理的共同体,发扬模范人物的带头作用,并借助于法律的规约,才能复兴美德伦理。     

Good Friendships among Children: A Theoretical and Empirical Investigation

Ethical dimensions of friendship have rarely been explicitly addressed as aspects of friendship quality in studies of children's peer relationships. This study identifies aspects of moral virtue significant for friendship, as a basis for empirically investigating the role of ethical qualities in children's friendship assessments and aspirations. We introduce a eudaimonic conception of friendship quality, identify aspects of moral virtue foundational to such quality, review and contest some grounds on which children have been regarded as not mature enough to have friendships that require virtue, and report a qualitative study of the friendship assessments and aspirations of children aged nine and ten (n = 83). In focus group sessions conducted in ten schools across Great Britain, moral qualities figured prominently in children's assessments of friendship quality. The findings provide evidence of children having friendships exhibiting mutual respect, support, and valuing of each other's good character.     

村民自治视域下的道德自治

农村推行的村民自治,应包含社会发展的全部内容,即政治自治、经济自治、文化自治、道德自治等。道德自治是农村村民自治的基础和前提。德治作为一种治国的理念,分道德他治和道德自治两种模式。目前,我国的德治还处在道德他治阶段,真正的道德自治还未实现。在村民道德自治实现以前,中国农村很难建立起真正意义上的现代民主自治模式。村民道德自治的前提是道德主体意识的确立,其关键是公共精神的弘扬。     

Realist Versus Anti‐Realist Moral Selves—and the Irrelevance of Narrativism

This paper has three aims. The first is to subject to critical analysis the intractable debate between realists and anti‐realists about the status of the so‐called (moral) self, a debate that traverses various academic disciplines and discursive fields. Realism about selves has fallen on hard times of late, and the second aim of this paper is to get it back on track. Traditional substantive conceptions of the self contain ontological baggage that many moderns will be loath to carry. This paper settles for a more moderate aim, a “softer” kind of self‐realism derived from an unlikely source—Hume—and outlines the Humean moral self and its possible advantages. The third and subsidiary aim is to challenge the view that recent “narrative” conceptions of selfhood have made the old realism versus anti‐realism debate redundant. “Narrativism” about selves turns out to do little more than recycle old arguments in fancy new packages.     

道德自我的学源价值确证

亚里士多德、托马斯·阿奎那提出实践理性中的伦理德性、理智德性的德性分型,哈贝马斯在实践理性中区分伦理理性和道德理性,共同揭示了道德自我的个性内在与主体性价值.黑格尔以精神现象学揭示精神世界先后经历"真实的精神,伦理"、"自我异化的精神,教化"、"自我确定性,道德",相应于三个精神世界的主体分别为伦理实体自我、法权个体自我、道德主体自我,确证了道德自我的存在和超越性价值.精神哲学研究的本体思维追求形而上普遍本质和绝对本体、伦理思维注重伦理秩序和规范的建构、道德思维凸显自我理性和自主建构,哲学思维范式转换揭示了道德自我在现代道德哲学中的突显价值.实践理性中的德性分型、精神现象学关于客观精神及其自我三重形态、哲学思维范式转换,从不同角度确证道德自我的存在及其特定价值意蕴.     

对孔子德治思想的再认识

针对奴隶制向封建制转型时期充满纷乱、冲突的社会现实,孔子提出"为政以德"的政治主张,认为政治必须建立在对人民进行道德教育和感化的基础上,同时特别强调德治的关键在于当政者的道德操持.孔子的德治思想饱含人道主义、民本政治因素,不仅对推动我国古代政治经济文化的发展进步起了主导作用,而且其合理内核部分对加强我国当前党风廉政建设、提高全民族道德素质、维护我国社会稳定仍具有较大的文化支持意义.     

《长恨歌》主题新论

长期以来研究者对《长恨歌》主题的探讨仍然停留在文字和事件的表层意义上;如果从象征或寓言的意义层面来看,《长恨歌》表现的应该是人的悲剧,是对于人生顾此失彼的尴尬处境,对生命难得完满的必然结局的深切悲叹。     

个体的自我保存与社会学的现代道德人格属性:《自杀论》中的双重结构

根据涂尔干关于自杀的定义,自杀必然意味着有意识的选择死亡。死亡只有一种对立面,即不死,二者之间没有中间项。所以,当涂尔干在《自杀论》中讨论自杀的时候,同时必然是在隐秘地讨论自杀的对立面,即自我保存。在《自杀论》的中译本中,这一隐秘线索的许多证据都被清除,导致书中“自我保存”这一线索在中文学界没有受到重视。本文尝试通过文本分析的方法来理解涂尔干的这一线索。他将不同类型的自杀视为不同道德的极端表达,在具体分析中常常采用一体两面的视角去讨论行动者在何种道德状态下才可能实现“自我保存”。本文试图通过比较说明,涂尔干对这三种自杀类型的界定,以及通过这一界定所呼吁的道德状态,与他对社会学的界定有内在实质的关联。在这个意义上,对于涂尔干来说,社会学本身即是某种现代道德人格的表达,而这种道德人格对于现代性个体与社会学这门学科来说,都具有自我保存的效力。     

中国古代德治传统及其借鉴

中国古代德治传统 ,一是要求统治者集团以身作则 ,注意修身和勤政 ,充分发挥道德感化作用。二是重视对民众的道德教化 ,“为政以德” ,德主刑辅。前者忽视常人本性 ,仅靠道德觉悟解决廉政勤政过于理想化 ,因此德治必须和法制相结合。后者洋溢的“民本”思想和利用家族伦理关系进行道德教育的做法值得借鉴 ,但要区分民本和民主的界限 ,警惕过分推崇道德 ,导致道德化法律的危险。法治包含工具性价值和目的性价值两层含义。法治和德治只是在工具性价值层面上相辅相成、相互促进     

先秦儒家思想道德教育目标理论及其现代价值

以孔子为代表的先秦儒家学者提出的以“德治”为手段,构建“仁者治国、老少安怀”的社会政治目标和以“君子”、“圣人”为标准,构建“道德教化”与“自我修身”相结合的人才培养目标模式及以人性的善恶程度的不同为依据,提出思想道德教育目标的分层理论等思想道德教育目标理论,对我国的当代思想道德教育的目标理论研究具有深远的意义。     

“道德自我及其价值实现”研究视阈以及文献研究综述

个体道德自我是在伦理、法权意识基础上所实现精神发展的更高境界；相对于德性、人格、良心，道德自我是更为整全和彰显道德主体性功能的精神与行动实体。本文概括了道德自我建构及其价值实现的意义、研究路向以及文献研究现状，包括道德自我价值内涵研究，道德自我历史资源与现状研究，当代中国社会道德价值基点研究，个体与自身、人我、群己关系中道德自我价值实现研究，道德自我价值实践研究；提出道德自我价值实现需要开拓的研究思路和主题。     

The social construction of character

There has been increased interest in character strengths or virtues in recent years in social research and in various policy domains. However, while the notion of virtue has gained credibility in the fields of positive psychology and moral philosophy, it has yet to be satisfactorily considered from the perspective of social theory – in spite of the ongoing calls of researchers who have identified the need for further investigation into the role of culture and social context in the development of individuals' characters. In order to consider how good character and excellence in specific virtues are formed and sustained in social context, this article gives a theoretical account of character and virtue using well‐known microsociological concepts. It is argued that whereas virtues are often understood as psychological ‘traits’ or ‘dispositions’, they are also socially practiced and represented. Analyses of their related social processes are therefore appropriate and empirically promising, particularly in institutional settings, and can complement other theoretical and methodological approaches.     

论道德回报

道德回报是道德的内在本质要求，是公正作为最基本、最重要的社会美德的充分彰显和具体体现，它使有序的社会伦理生活成为可能，同时也是道德自身“利益”实现的必要条件。道德回报之道德既是现实性道德与理想性道德的统一，也是道德义务与道德权利的统一。道德回报之回报包括“对道德的内在回报”和“对道德主体的外在回报”两个方面。道德回报机制的建立有赖于政府的道德化，并主要通过对行政人员的“赏善罚恶”实现政府对公平正义与和谐稳定的社会秩序的供给。     

Alienation as Atrophied Moral Cognition and Its Implications for Political Behavior

I present a theory of alienation that accounts for the cognitive processes involved with moral thinking and political behavior in modern societies. On my account, alienation can be understood as a particular kind of atrophy of moral concepts and moral thinking that affect the ways individuals cognize and legitimate the social world and their place within it. Central to my argument is the thesis that modern forms of social integration—shaped by highly institutionalized, rationalized and hierarchical forms of social life—serve to constrain the moral‐ cognitive powers of subjects leading to a condition of alienation as moral atrophy. This state results from the withering of the subject's internal powers of moral reflection and an overriding predisposition to rely on external value schemas to make sense of moral and political problems. I then present an analysis of alienated moral consciousness and its implications for modern social theory.     

以"三个代表"为指导 加强官德建设

加强官德建设 ,是贯彻“三个代表”思想的关键环节。加强官德建设 ,必须强化干部群体的道德表率和示范作用 ,建立健全社会主义行政伦理规范体系 ,坚持道德自律与监督制约机制的紧密结合     

Which ethics for science and public policy?

The problem of inaccurate, misapplied or fraudulent scientific data could be addressed by government regulations, or by self‐regulation from within science itself. To many, self‐regulation implies the grounding of research activities in some “neutral”; standard of “ethics”; acceptable in a “pluralistic”; society. Yet, there is no such thing as a “neutral ethics”; and many “contemporary”; theories contain such serious theoretical deficiencies and contradictions that they are practically inapplicable. As a viable alternative to these theoretical and practical problems, an objectively based realistic framework of ethics is considered, and used to ground both the individual scientific and the collective public policy decision making processes. This is an ethics of properly integrated relationships. It is then applied to an analysis of many of the causes of incorrect scientific data, as well as of many of the internal and external pressures and abuses often experienced by scientists today. This approach respects the integrity of each decision maker as a human being and a moral agent—which in turn better insures the integrity of the protocol, the data, and the public policy decisions which follow—and ultimately, the integrity of the scientific enterprise itself. The alternative is government regulations.     

先秦时期“忠”观念的产生及其演化

"忠"的观念是中国传统伦理思想的重要支柱,也是先秦时期道德生活的重要内容.在其产生和初步发展的春秋时期,"忠"观念表现出了多元化的趋向,兼具君德、臣德、朋友之德等多重内客.战国时期,"忠"观念从一种具有普遍含义的社会价值逐渐缩小为一种具有特定主体与对象的具体的道德要求,"忠君"遂成为"忠"观念的首要内容,"忠君"观念呈现出绝对化倾向.同时,忠孝关系也成为战国时期亟待解决的社会矛盾,在二者的优先性问题上经历了从孝先于忠到忠先于孝的转变.     

Prayer and Liturgy as Constitutive‐Ends Practices in Black Immigrant Communities

Much social theory tends to emphasize the external goods of social practices, often neglecting the internal goods of those practices. For example, many analyses of religious rituals over‐emphasize the instrumental and individualistic ends of prayer and liturgy by describing such religious practices as effective means for achieving external ends like positive emotions, psychological benefits, social status, or social capital. By contrast, we use a neo‐Aristotelian virtue ethics perspective to analyze the relational goods, such as trust and intimacy, which are expressed and sustained through ritualized social practices. Using ethnographies of Haitian and Ghanaian Christians in the U.S., we demonstrate that prayer and liturgy can also be understood as constitutive‐ends practices, practices in which human persons engage to sustain relations with others because there are goods inherent to those relationships. We further argue that in many religious practices, the end goals and the means—i.e. specific aspects of the practice—are inseparable. Our approach to developing theory combines critical engagement with numerous other theorists and also exploring how well various theories can explain the motivations and experiences of participants in the religious rituals where we conducted our ethnographies.     

论孟子道德思想的美德伦理学性质

人性本善是贯穿孟子全部学说的一个基本观点,也是他的伦理思想的基础和核心。在孟子看来,道德的根据全在于自身,这就是良心、本心。因此,孟子的道德思想走的是纯粹内向求证之路,从人的内心亲证善端,并以推扩内在的善端的方式来塑造美德,充分体现了以行为主体的道德品质作为思考重心的美德伦理学特征。     

A divergence of opinion: how those involved in child and family social work are responding to the challenges of the Internet and social media

This discussion paper suggests that there is possibly a divergence of opinion taking place within the field of child and family social work and that the stated positions are influencing how practitioners identify and deal with risks and opportunities afforded by the Internet and social media. The suggested divergence is examined and the conclusion drawn is that what is taking place mirrors the fact that the introduction of any new technology inevitably brings with it division and debate. In seeking to understand the reaction to digital technology, consideration is given to a series of wider social discourses on childhood and risk, which includes the controversial notion that the profession is a harbinger of moral panic and that the management of risk has been broadened from child protection to child safety. The discussion paper concludes by calling for child and family social work practitioners to have a balanced debate that needs to be informed not only by current research but also by an open and honest discussion about personal use and an acknowledgement that there will be difficult moral and ethical questions to work through.