高等医学院校诚信教育的现状与对策

随着社会的日益发展,诚信越来越凸现出它的重要性。而高等医学院校的学生,在行为上缺乏诚信自律,教师在其行为上对学生缺乏诚信激励作用,教学内容同样呈现诚信缺失现象,学校必须在学生的诚信意识、教师的诚信教育观念,以及德育教育的内容上加强诚信教育,以呼唤诚信的回归。     

重构大学生诚信教育机制

本文从当前大学生诚信现状出发 ,分析了大学生诚信缺失的各种原因 ,并就大学生诚信教育机制的构建进行了探讨 ,提出重构大学生诚信教育机制的一系列原则要求。     

大学生诚信道德教育:内涵、动因及其途径

“诚信”是中国传统伦理道德中最重要的基本规范。在新时期,学习和继承中国传统诚信思想的精华,加强和改进大学生思想政治教育是当前高校德育工作的重点。我们要在高校德育工作中以诚信教育为新着力点,采取多种形式、途径加强大学生诚信教育,促进校园诚信文化的形成,培养出诚实守信、具有诚信敬业的良好道德风尚的大学生。     

以诚信进德立业

“诚信”是中华民族优秀的道德遗产 ,其要求与社会主义市场经济健康发展的需要是一致的。我国社会出现诚信危机的原因 ,一方面是由于市场经济的不够完善 ,对背弃诚信行为的惩治滞后 ,或失信行为的市场代价在权力的支持下得到消解 ;另一方面是人们普遍缺乏法律和契约意识 ,使骗子的交易成本极低。在市场经济条件下弘扬诚信美德的主要途径是 :优化社会法治环境 ;完善市场竞争 ;政府及其官员的榜样示范 ;健全维护诚信的物质保障体系 ;以实事求是的态度进行道德建设等     

高等职业院校实诚信教育的理性思考

诚信是人之为人最基本的人格品德,也是维系和促进社会经济发展最重要的社会公德,是一切道德之根本,是现代文明之基石.诚信教育是当代道德教育的新视点.高等职业教育培养目标定位决定了高等职业院校实施诚信教育尤为重要.本文在辨析诚信与诚信教育的内涵、论证高等职业院校实施诚信教育重要意义的基础上,进一步对高等职业院校应如何实施诚信教育进行理性思考.     

政府如何帮助企业建立诚信信用--美国联邦"组织的审判准则"的启示

市场经济是信用经济.经济主体缺乏诚信,交易行为则难以进行.企业诚信的实现离不开企业自身的努力,更需要生长的环境,政府在培育诚信的生长环境这一公共资源上,起着关键的作用.世界上许多国家的政府,通过法律的手段,使得伦理要求制度化,帮助他们的企业建立伦理自控机制,明确并落实伦理责任,以实现诚信.在世界范围内,美国比较早地由政府通过立法,运用"胡萝卜加大棒"的手段帮助企业建立伦理自控机制,明确伦理责任,切实有效地维护诚信的生长.美国于1991年11月1日颁布并开始实施的"组织的审判准则"就是这样一项法规.它不仅对美国国内企业诚信的维护起了推动作用,对世界上其他国家(包括澳大利亚、欧洲诸国、加拿大、南非等)企业诚信的建立也起了促进作用.本文通过介绍和分析"组织的审判准则"(以下简称"准则")的内容和影响,说明政府在运用法律,建立企业内在自控机制,落实伦理责任,实现诚信中的作用,以期对中国经济伦理的发展有所启示.     

大学生诚信缺失及高校教育对策

提高大学生的诚信意识,培养大学生的诚信行为,是当前高校急需解决的问题。本文从分析大学生诚信缺失的表现入手,剖析其深层次的原因,在此基础上提出大学生诚信缺失的教育对策。期望本文对解决大学生诚信缺失问题具有积极作用。     

论信息不对称境遇下患者的诚信期待异化

当前我国医患危机境遇是一种价值选择困境,根源在于医患之间的信息不对称.历史经验与现实体验强化患者对医方的信任,患者在共同的诚信建构过程中变得懒惰,其行为本质上是患者医疗健康权利的非理性扩张,最终导致信息不对称境遇下患者诚信期待异化.反思患者自身的思维方式是消除诚信期待异化、重建医患诚信的必由之路.     

诚信缘何存在

由诚信严重缺失而引发的社会信任危机,已使社会诚信问题成为全社会关注的焦点以及伦理学、经济学、法学、社会学等多学科共同研究的热点.在伦理学的视阈中,诚信道德产生的本源是一个根本性问题.采取因素分析法可以发现,诚信之德的缘起与人类的社会交往性、人类行为的思想支配性以及人的利己自然倾向性密切相关.     

组织诚信:超越个体品德的组织伦理和行为

由于市场经济活动中的交易行为更多是组织层面的行为,企业组织诚信相比较于个体诚信来说对社会公众就具有更广泛和更普遍的影响。本文辨析了组织诚信与个体诚信的异同,指出组织诚信是组织作为社会环境中的道德行为者,自觉遵守商业经营的一系列价值和伦理规则。文章揭示了组织诚信的作用,以及它成为组织战略性资产的定位,并进一步提出了建设组织诚信的基本路径。     

The Return Of The Religious

Recents discussions of expansion in the European Union and the possibility of envisioning a Muslim country in it has exacerbated the deep-seated anxiety about Islam among the liberal and extreme right in Europe. This paper suggests that there are recurring elements in the discourse of European cultural identity and one of these elements is the representation of Islam in its alterity to European identity and civilization. Questioning the thesis of a radical break with the Christian past, this paper questions whether the European cultural identity which is being formed today signifies a break with a religious form of identification. The liberal and extreme right opposes Turkish membership on the grounds that the differences between ‘European values’ and ‘European culture and lifestyle’ and Turkey's culture are what makes the latter essentially and fundamentally external to the essence of Europe. Tracing the remnants of Christian discourse in the contemporary fashioning of European identity, this paper discusses how Christianity, with its secularized versions, which are now displaced to culture and lifestyle, still holds a privileged position as a unifying theme in Europe. It suggests that one of the tests that awaits Europe is whether it will be capable of articulating a new but democratic identity for Europe, one that is responsive to the differences of the other or whether it wants to continue to be European by way of its old methods of exclusion.     

The Red and The Real

It is often claimed that principles of individuation imply essential properties of the things individuated. For example, sets are individuated by their members, hence sets have their members essentially. But how does this inference work? First I discuss the form of such inferences, and conclude that the essentialist inference is not a purely formal matter: although there is a form which all principles of individuation have in common, it is not true that any statement of that form is a principle of individuation, and hence there is no valid inference based purely on that form. However, I argue that there is a viable version of the essentialist inference nonetheless. The resources for a proper reconstruction of this type of inference can be gathered from reflections upon the role principles of individuation play in the project of the ontologist: such principles turn out to carry a modal weight similar to that of definitions or conceptual truths. It follows that, no matter how austere the ontology, some portion of essentialist modality is inevitable.     

医学教育人文精神缺失的弊端及对策

人文精神本是医学学科的根本要旨之一,然而,目前医学教育中普遍存在着人文精神缺失的状况.从医学教育的宗旨、医学模式的转变、医学生的综合素质、医患关系方面剖析了人文精神缺失的弊端并提出了相应对策.     

The Activities of The Scandinavian Societies

Freud's concept of the death instinct has given rise to many different interpretations which have often been contradictory. It is in fact already possible to discern two diametrically opposite meanings of this concept in Freud's work from 1920—Beyond the Pleasure Principle—in which he first introduced the concept of the death instinct. In this paper, it is argued that both these meanings are relevant in describing psychical life, although only one of these meanings actually qualifies for the concept “death instinct”. Beyond the Pleasure Principle was written in order to try to understand some everyday, as well as clinical phenomena which could not be explained by the so-called pleasure principle. Freud postulated something beyond the pleasure principle, which initially seemed to have to do with binding energy. I will preserve this idea and attempt to develop it within the context of a phenomenological analysis of time. The temporalization of the subject involves a very basic affirmation of existence, in that the subject experiences something constant, something that can be said to possess the quality of a gestalt. I propose that that which is beyond the pleasure principle—this binding of energy—should be understood as the opposite of the idea of a primordial death instinct striving towards death. In this case, that which is beyond the pleasure principle reflects an original affirmation of existence, which could be said to correspond to Freud's first meaning of the death instinct. The second meaning—for which the name “death instinct” seems to be applicable—concerns the discharge of energy, which from a temporal point of view shows itself as a tendency to dissolution. The concept of the death instinct in its various meanings is discussed in connection with phenomenological reflections on time, which is a different approach from Freud's attempt to ground the death instinct in biology.     

The neglected bulimic: The nonpurger

For nearly 10 years bulimia has been recognized officially as a distinct eating disorder, and yet in that time only minimal attention has focused on the nonpurging subtype. The present investigation compared 21 DSM-III-R diagnosed nonpurging bulimics with 22 non-eating-disordered controls on three standardized questionnaires and during a unique assessment task. In this procedure subjects imagined that they were the character in a series of slides and audiotaped flooding scenes. The content of the stimuli ranged from food and weight cues to issues hypothesized to play a role in the development or maintenance of bulimia (e.g., rejection or loss of control fears). A MANOVA conducted on the three questionnaires was highly significant, with the Beck Depression Inventory and the Restraint Scale being responsible for the elevated bulimic scores. A repeated-measures ANOVA performed on the self-report ratings during the exposure task also achieved significance, as the bulimics reported higher anxiety reactions than controls to each experimental stimulus. Significant skin conductance reactions were detected when a group of only the most psychophysiologically responsive bulimics and controls were compared. The importance of continued comprehensive evaluations with DSM-III-R nonpurging bulimics was emphasized.This research was supported by grants both from the University of New Mexico's Research Allocation Committee and the Biomedical Research Support Grant committee. Portions of this paper were presented at the Association for the Advancement of Behavior Therapy annual conference, Boston, November 1987.     

The Units Of Selection And The Causal Structure Of The World

Genic selectionism holds that all selection can be understood as operating on particular genes. Critics (and conventional biological wisdom) insist that this misrepresents the actual causal structure of selective phenomena at higher levels of biological organization, but cannot convincingly defend this intuition. I argue that the real failing of genic selectionism is pragmatic – it prevents us from adopting the most efficient corpus of causal laws for predicting and intervening in the course of affairs – and I offer a Pragmatic account of causation itself which ultimately bears out the claim that genic selectionism misrepresents the causal structure of selective contexts.