Value,attitude, and belief determinants of willingness to accept a facility for the homeless

Basic values, attitudes toward the homeless, and specific beliefs about a proposed facility were examined, along with the NIMBY (Not In My BackYard) phenomenon, to explore if, and to what degree, these factors affect community acceptance or rejection of a facility for the homeless. Previously designed Protestant ethic (PE) and Humanitarian-Egalitarian (HE) scales were used to measure two basic values (Katz & Hass, 1988). Scales to measure attitudes toward the homeless and beliefs about a planned facility were developed. As predicted, values, attitudes, and beliefs correlated with each other and were related to plan acceptance, so that HE, pro-homeless attitudes, and positive beliefs about the plan were positively related to acceptance, and PE, anti-homeless attitudes, and negative beliefs about the plan were positively related to rejection. Also as predicted, four proximity measures were all related to acceptance of the plan.     

教师职业动机探微

教师职业动机是直接推动教师从事教育教学活动以满足教师某种心理需要的内部心理状态。教师职业动机分为 :职业兴趣、教学效能感、外部目的、职业价值观。外部强化可以激发教师职业动机 ,但应注意外部强化的控制行为功能和提供信息功能的相对强度。     

“以人为本”里“本”的含义辨析

“以人为本”里“本”的含义有各种不同的解读，应当加以辨析。本文认为，“以人为本”里“本”的含义，首先具有本体论的含义，即人的社会物质劳动生产实践是人类社会历史的本体；其次具有价值论的含义，即在价值体系结构里以人的价值为本，人的价值与物的价值相比较居于第一位，是最高的最重要的根本性的价值；再次，具有认识论的含义，即人是认识的主体，又是当代认识论的根本对象和研究主题。     

论绿色消费方式的形成

绿色消费是可持续发展的消费方式,它的形成对人类可持续发展具有重要意义。论文主张从建立可持续发展的消费价值观,建立合理的财富分配秩序,调整经济结构和生产方式,并依靠科技进步和发挥政府的主导作用来促进绿色消费的形成。     

高等教育产业化过程中的价值取向问题

目前,高等教育产业化在发展过程中对高等教育产生了消极影响。对高等教育价值的不正确的认识,是产生这些消极影响的重要原因。在高等教育产业化继续发展的进程中,我们应该坚持正确的高等教育价值取向。     

Ecocultural Attributes: Evaluating Ecological Degradation in Terms of Ecological Goods and Services Versus Subsistence and Tribal Values

It is becoming increasingly clear that scientists, managers, lawyers, public policymakers, and the public must decide how to value what is provided by, and is a consequence of, natural resources. While “Western” scientists have clear definitions for the goods and services that ecosystems provide, we contend that these categories do not encompass the full totality of the values provided by natural resources. Partly the confusion results from a limited view of natural resources derived from the need to monetize the value of ecosystems and their component parts. Partly it derives from the “Western” way of separating natural resources from cultural resources or values, and partly it derives from the false dichotomy of assuming that ecosystems are natural, and anything constructed by man is not natural. In this article, we explore the previous assumptions, and suggest that because cultural resources often derive from, and indeed require, intact and unspoiled natural ecosystems or settings, that these values are rightly part of natural resources. The distinction is not trivial because of the current emphasis on cleaning up chemically and radiologically contaminated sites, on restoration of damaged ecosystems, on natural resource damage assessments, and on long‐term stewardship goals. All of these processes depend upon defining natural resources appropriately. Several laws, regulations, and protocols depend upon natural resource trustees to protect natural resources on trust lands, which could lead to the circular definition that natural resources are those resources that the trustees feel they are responsible for. Where subsistence or tribal peoples are involved, the definition of natural resources should be broadened to include those ecocultural attributes that are dependent upon, and have incorporated, natural resources. For example, a traditional hunting and fishing ground is less valued by subsistence peoples if it is despoiled by contamination or physical ecosystem degradation; an Indian sacred ground is tarnished if the surrounding natural environment is degraded; a traditional homeland is less valued if the land itself is contaminated. Our argument is that intact natural resources are essential elements of many cultural resources, and this aspect requires and demands adequate consideration (and may therefore require compensation).     

简论司马迁的人生价值观

司马迁的人生价值观是他“一家之言”的重要组成部分,也是中华民族宝贵的精神财富。司马迁把“立德”、“立言”、“立功”作为人生的三大价值取向,认为在挫折和逆境中忍辱奋进是取得巨大成功的重要条件,在他看来,人们应当珍视生命,面对死亡应有崇高的价值追求,要死得其所,要死得有价值。     

强国富民:中国民主党派政治选择的价值取向

20世纪40年代中国民主党派选择与中国共产党合作,共同推翻蒋介石国民党政权的统治。中国民主党派的这一政治选择不仅原于国民党的独裁统治、中国共产党的统一战线政策、中国民主党派自身的先进性等政治层面的因素,更蕴涵着价值取向层面的因素——对强国富民这一理想的不懈追求。对这一历史问题的探讨,不仅对中国民主党派史的研究具有学术价值,而且对今天的执政党——中国共产党有着重要的历史启示。     

马恩社会主义核心价值思想引领社会主义法治文化建设研究

法治文化是实现法治中国的内在本质要求,也是精神文明建设不可或缺的关键环节。 将核心价值观与法治文化建设 紧密结合在一起共同推进社会主义法治中国是我们党在法治建设上的重大创新,为中国特色社会主义法治事业提供了新的 发展思路和强大的精神动力。 马恩社会主义核心价值思想作为社会主义核心价值观的重要源泉,其与中国特色社会主义法 治文化具有内在的一致性,蕴含了社会主义法治文化的基本价值,揭示了社会主义法治文化的本质,指明了社会主义法治文 化的建设方向。