Resistance as Sacrifice: Toward an Ascetic Antiracism

Often described as an outcome, inequality is better understood as a social process—a function of how institutions are structured and reproduced, and the ways people act and interact within them across time. Racialized inequality persists because it is enacted moment to moment, context to context—and it can be ended should those who currently perpetuate it commit themselves to playing a different role instead. This essay makes three core contributions. First, it highlights a disturbing parity between the people who are most rhetorically committed to ending racialized inequality and those who are most responsible for its persistence. Next, it explores the origin of this paradox—how it is that ostensibly antiracist intentions are transmuted into “benevolently racist” actions. Finally, it presents an alternative approach to mitigating racialized inequality, one that more effectively challenges the self‐oriented and extractive logics undergirding systemic racism, rather than expropriating blame to others, or else adopting introspective and psychologized approaches to fundamentally social problems, those sincerely committed to antiracism can take concrete steps in the real world—actions that require no legislation or coercion of naysayers, just a willingness to personally make sacrifices for the sake of racial justice.     

帕菲特道德哲学之基石：理由与合理性

帕菲特的道德哲学是在规范并分析“理由”和“合理性”概念的基础上展开的,其理论“大厦”是在“理由”和“合理性”基石上建立起来的。帕菲特认为,人是宇宙唯一的能够回应理由的理性存在。我们应该接受某些基于价值的、客观的理论,行为的理由从那些给予我们理由去拥有欲望或目标的事实中获取力量。实践合理性与认识论的合理性的关键区分,在于对实践理由的自发回应和对认识论的理由的非自发回应。     

消费文化的道德规约

在消费社会里,人类的消费活动、消费过程文化意义越来越浓厚,消费文化对人类消费活动的引领作用亦随之明显。文化自身承载着意义,拥有教育功能和批判精神。拟使消费文化发挥更多的积极的导向作用,不仅要发挥文化的积极意义和批判精神,还应强调消费文化的真正正义,使消费文化释放出更多的“正能量”,表现出一种道德担当。在一个人均资源并不丰厚的国度里,消费既包含文化,也包含道德规约;既包括文化牵引,也涵盖道德自觉。     

Making Sense of After‐School Care Dilemmas in Mothers' Stories of After‐School Care in Finland and Sweden

The study focuses on dilemmas in storied experiences of everyday after‐school care arrangements among Swedish and Finnish mothers. Finland and Sweden, which share a history of strong labour market attachment among women, arrange institutional after‐school care in similar ways. The data consist of interviews with three Swedish and six Finnish mothers. A positioning analysis of four stories shows how decisions related to children's after‐school hours were allocated among different actors. Two reoccurring dilemmas, Competent‐dependent child stories and Unburdened‐deficient mother stories, emerged from the data analysis as related to prevailing moral discourses on childhood and motherhood.     

孔子育人思想的价值目标——"君子"(论纲)

孔子毕生致力于塑造一个“君子”的形象,他“述而不作”,是通过自己全部的言论和行为来完成的。从“君子”一词的来历、诸多内涵的构成、整个形象的特色和相关问题,结合孔子的言行进行系列的探讨,以解读孔子留给后人的“君子”形象。     

"义理决狱"探析--以《名公书判清明集》为主要依据

宋代的“义理决狱”是中国古代法律儒家化运动中的一次升华,是儒家的精神和原则在司法领域内的具体体现。“义理决狱”以儒家的伦理道德作为司法审判的标准,以调解为手段,以宁人息讼为目的,在调解和息讼中都贯穿着教化的原则。     

试论财务人员职业道德建设

本文从当前会计职业道德的现状出发,探讨了会计职业道德规范的内容及会计职业道德建设的途径,提高对会计职业道德建设重要性的认识;加强职业道德教育,增强财会人员使命感;提出构建我国会计职业道德体系框架结构的设想。     

构建和谐财务管理目标的思考

构建和谐社会是现今中国的重要社会问题。在财务管理学中,财务目标是财务决策的准绳、财务行为的依据、理财绩效的考核标准。本文从和谐概念出发,从财务管理的角度,运用产权理论和契约理论分析财务管理目标和谐的现实性选择和构建。     

以人为本的教育理念与高校德育

把学生培养成全面、协调发展的人;重视学生在教育、教学中的主体地位;尊重并合理地引导每一个学生的个性和差异性。高校德育要贯彻和落实以人为本的教育理念需要从思想认识上解决“三个统一”:德育本身是目的与手段的统一;德育对象是权利与义务的统一;德育出发点是理想与现实的统一。