Trends in Evolutionary Explanations for Human Male Same-Sex Eroticism: A Commentary on Riegel (2011)

Objectives: Riegel (2011) argued there is a moral panic surrounding the issue of male transgenerational eros in the West. In response, he offered a variety of contrasting perspectives, one being that such eros has an evolutionary basis. The present article offers commentary. Methods: I supplement his hypothesis with a review of seven related evolutionary hypotheses and then compare/contrast all eight. Results: All these hypotheses constitute a work in progress, which Riegel adds to by properly restricting evidence (e.g., cross-cultural) to male homoerotic type (i.e., transgenerational). Conclusions: Riegel contributes to addressing the moral panic, and his evidence-type matching, which is part of a new trend in this area, promises to improve validity.     

Tax evasion and emotions: An empirical test of re-integrative shaming theory

Shaming can be either of two types, shaming that becomes stigmatization of the offender and favors his exclusion from the community, or shaming that is followed by forgiveness and reintegration of the deviant. Here we test experimentally these aspects of shaming theory with a repeated tax-payment game, in which the shaming “ritual” consisted of displaying the evader’s picture in addition to charging monetary sanctions. Results show that when cheating is made public and the contravener is not successively reintegrated, the total amount of cheating is significantly increased compared to when cheating is made public but publicity is immediately followed by reintegration. The former condition is associated with more intense negative emotions related to cheating. This suggests that the employment of a social shaming mechanism may be an effective, albeit very sensitive, tool in the hands of policy makers.     

关于《思想道德修养与法律基础》教材的解读

文章详细阐述了《思想道德修养与法律基础》教材的基本内容和逻辑思路,并深入分析了教材的特点,如综合性、整体性和应用性、理论上的系统性、逻辑上严谨性,同时深入分析了教材使用中需要注意的主要的问题。     

"雷雨"意象的文化阐释

在众多的文学作品中,"雷雨"不再是自然现象,而是被赋予了丰富的文化内涵,与人物的命运息息相关,是自然法则的执行者.这种理解不是某个作家个人的,而是全人类的.在曹禺的戏剧<雷雨>中,"雷雨"具有了道德评判者的特殊身份."雷雨"意象的反复出现及其深厚的文化内涵,不仅使<雷雨>具有长久的艺术生命力,也昭示了曹禺超越时空的对普遍人类命运追问的深长意味.     

谈职业教育中的道德教育

在职业教育中存在着忽视学生思想道德教育的现象,在道德教育的内容、形式及过程等方面存在着脱离实际的弊端。要行之有效地开展职业学校的道德教育,应着力提升学生的道德判断水平,遵循先他律后自律的原则,循序渐进,因材施教,提倡生活道德,注重规范教育,培养合格的职业技术人才。     

大学生犯罪与高校思想道德教育改革

近几年来,在校大学生犯罪渐呈高发趋势,引起了教育行政部门和高校的广泛关注。分析了大学生犯罪的现状和犯罪成因,阐述了大学生犯罪与高校思想道德教育之间的密切关系。在此基础上,指出了目前高校思想道德教育中存在的一些问题,并有针对性地提出了改革建议,以期能对高校预防大学生犯罪有所裨益。     

民主革命时期中国共产党的价值观教育

近代以来的中国国情和中国共产党党员队伍的状况决定了其价值观教育的必要性和紧迫性.中国共产党主要通过学校、党校等干部教育机构,报刊等大众媒体和革命歌曲等几种途径和方法来开展价值观教育.中国共产党通过实践活动用自身的价值观武装了广大党员干部的头脑,把人民群众团结在自己周围,最终取得了新民主主义革命的胜利.     

行政不作为及其责任体系

界定不作为有存在论和规范论两种基本进路,在现代法治语境下,从规范论的角度,行政不作为较为合理的定义应为：行政主体负有法定的作为义务且能够履行而未履行或拖延履行的行政行为。着眼于有效规制行政不作为行为以及构建行政不作为的责任体系,对于行政不作为可以区隔为抽象行政不作为和具体行政不作为、中请行政之行政不作为和职权行政之行政不作为两种主要的对应分类。道义责任、政治责任和法律责任构成行政不作为责任体系的三种基本类型,其中行政不作为的法律责任包括行政责任、赔偿责任和刑事责任三种具体形式。     

"生生之德"与北宋理学美学的核心问题简论--朱熹美学核心问题研究前论之一

"生生之德"是中国文化的基本精神.宋明理学(包括美学)继承和弘扬了这一思想.审美境界是朱熹及其理学前辈美学思想的核心问题.而审美境界又是一个生命意识问题."生生之德"与审美境界就有着极为重大的内在关系.北宋理学美学家们恰好就是从这一方面去探讨审美问题的.     

“We are the land:” An analysis of cultural appropriation and moral outrage in response to Christian Dior’s Sauvage scandal

By analyzing the online social construction of Christian Dior’s 2019 Sauvage ad, the present study contributes to the literature on public relations and diversity from the perspective of cultural appropriation, a research line that has remained unexplored. The study builds on Coombs and Tachkova’s (2018) recommendation for a theoretical and practical delineation between crises related to products, services and operations, and scandals (crises that spur moral outrage). The results reveal that the online users’ perceptions of cultural appropriation require communicative approaches that differ from previously employed crisis communication practices. A primary and secondary type of moral outrage were found to thrive in the aftermath of the scandal. The foundation of the primary moral outrage constituted perceived injustice, exploitation, and controllability, as users attributed a high level of responsibility for a corporate scandal they deemed preventable. The secondary type of moral outrage revealed the users’ concern about injustice, referred to as double standards vis-à-vis the cultural appropriation of ethnic groups that had not been historically marginalized. Implications for theory and practice are discussed.