基础课校内实践教学模式探索

要增强思想道德修养与法律基础课教学的实效性,就需要加强实践教学环节。根据该基础课具有生活性、养成性和实践性等特点,其实践教学应与理论教学相结合,采取贴近学生生活实际的多种实践形式。校外实践虽然有利于学生深入社会,但它与理论教学相脱节,不好组织实施,易流于形式。而校内实践适合该课程特点,且易操作,成本低,质量有保障,但不利于学生了解社会。因此,基础课实践教学宜采取校内实践为主,校外实践为辅的模式,以增强教学效果。基础课校内实践宜采用课外阅读、校内调查、校内参观、情感体验、教学参与等八种形式。     

国家伦理的概念何以可能

国家伦理概念的混乱,造成法治秩序没有终极判断标准,给国家繁荣稳定带来负面影响,同时对国际社会的和平发展也形成阻碍。公民道德、法律体系以及国家行为的存在,都说明了国家伦理概念的可能性。国家伦理是一个国家作为一个现实存在的实体所应当遵循的伦理规范,具有国内和国际两个维度,它与国家确认的公民伦理、行政伦理、政治伦理及制度伦理等都有本质差别。国家伦理在主体、内容、形成、表达及形式等方面具有鲜明特征。     

论黑格尔对中国传统哲学的几个误读

本文基于黑格尔对中国传统哲学文本的误读(主要是对道家、道德与法律的关系等方面的误读),以现代视角对中国传统文化的相关问题进行了重新审视,力求去伪存真,还其本来面目,从而确立在对外文化开放中对待异域异质文化的正确态度。     

论古代中国免官复叙法的实践与经验

汉代以来,免官复叙便被经常使用,但随意性强,尚未形成定制.魏晋南朝之时,律法仅对免官的禁锢期进行了简要的规定,但形同虚设.直至北魏,将免官三载而降阶复叙定为常法,但仍旧简略.唐律增加免所居官条,免官复叙之法仍从北魏,并无显著变化.宋代官制繁杂,复叙种类之多,独自成体系的叙复之法形成.免官仅作为附加刑使用,免官复叙不再单独规定.待至明清,免官作为附加刑的地位得以改变,行政与刑事处罚有所区分,免官复叙之法体系渐成.免官复叙法的运用对古代中国的权力运作有一定的制衡效果,同时也维护了古代官场的道德水平.     

论罗尔斯正义概念的多重维度

在西方思想史探讨正义概念的基础上,罗尔斯指出正义是社会制度的首要价值。在古典自由主义传统基础上和设定的背景中,超越古典契约论,从道德人出发,确定了正义的自由平等权利的基本内涵。从原初状态和无知之幕的理论预设出发,在两个差别原则和优先性原则中,罗尔斯向我们展示了理解正义概念的多重维度。作为现代自由主义代表的罗尔斯的正义观遭遇来自古典自由主义和社群主义的批评,在此基础上,罗尔斯的回应也进一步丰富了理解其正义概念的维度。     

中国文化软实力建设:必要性、瓶颈和路径

增强国家文化软实力绝非单纯从文化角度来考虑文化问题,而是中国社会经济发展的战略构想。中国是一个文化资源大国,但并不天然就是文化软实力大国。资源要成为实力,还需要有一个转化过程和国家的转化能力。长期以来,中国缺乏把文化资源转化为文化软实力的能力,这已成为中国文化软实力建设的瓶颈性因素。解决这一瓶颈的关键,是要克服文化自负导致的文化保守主义和文化自卑导致的历史虚无主义倾向,这样才能实现中华民族的文化自觉和文化自强。为此,当今中国仍然需要重新整理国故,然后才能传承国粹,并在此基础上对文化进行时代化的创新。文化创新必须坚持科学发展观,以建设社会主义核心价值体系为核心,以塑造国家品格为目的。     

“诺布效应”的逻辑与超越

在哲学实验中著名的“诺布效应”,基于道德判断天然地遵守着一种贸易特征的机制和原则：以收益最大化的个体愿望,达成与他人的等价交换,或者说,以与他人的等价交换,实现个体收益的最大化。它彰显出社会行为中的利己主义,以及否定和扬弃利己主义的努力,正是二者的冲突与对话,实现了利己主义与利他主义的平衡,达成了个体与社会的契约,使社会成为可能。利己主义的超越,意味着人在努力摆脱自然的束缚,获得更多的自由,实现更大程度的解放。     

道德的民族性和世界性的关系

在国际交往日益频繁的时代背景下,道德既具有民族性,又具有世界性。道德的民族性和道德的世界性既针锋相对,又融会贯通。社会主义初级阶段的道德建设,就要把道德的民族性与道德的世界性结合起来,培养具有民族特色和时代精神的新道德,即中国特色社会主义道德体系。     

Gender and homosexuality attitudes across religious groups from the 1970s to 2014: Similarity,distinction, and adaptation

This study uses General Social Survey data to compare gender and homosexuality across American religious groups from the 1970s to 2014, examining three possible patterns for how evangelical attitudes relate to those of other groups: (1) they are similar; (2) they are different, but move together over time; (3) they are different and converge or diverge over time. Evangelical gender attitudes regarding work and family issues are more conservative than those of all other groups, but are adaptive to broad trends, changing at a rate similar to those of other groups. Evangelical attitudes toward the morality of homosexuality and same-sex marriage are more conservative than those of all other religious groups, and their rate of change is slower over time. Separate trends on the two issues suggest that gender and sexuality attitude change is decoupled, especially among evangelicals who are adapting more on gender while increasingly distinguishing themselves on same-sex relationships. A three-stage process of religious tension appears to characterize evangelical identity-building: (1) similarity, (2) distinction, and (3) adaptation.     

Mature unwed mothers in Israel: Socio-moral and psychological dilemmas

Today, more than ever, women can control their own fertility and dissociate it from long-term intimacy. Among the types of nonmarital fertility, one of the least studied and often most controversial is the phenomenon of childbearing out of wedlock among mature women who are threatened by their own biological clock. It is estimated that there are about 3,000 mature unwed mothers in Israel. No psychological study of this population has so far been undertaken. This article attempts to delineate the demographic characteristics, the reasons for pregnancy, and the moral dilemma of 50 unwed mothers who deliberately decide to give birth as single mothers when they are over the age of 30.Ruth Linn is a senior lecturer in Education, School of Education, Haifa University, Israel 31999. Her research interests include conscientious objection, moral judgment of men and women, socio-moral conflicts in the family, and early childhood education. She received her Ed.D. from the School of Education at Boston University.