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正东汉时期,在古丝绸之路上的疏勒城,曾演绎了一段惊心动魄而又催人泪下的动人故事。岳飞笔下的"壮士饥餐胡虏肉,笑谈渴饮匈奴血"、王维诗里的"誓令疏勒出飞泉"都来源于此处,也有人说这是东汉版的"拯救大兵瑞恩"。公元75年3月,北匈奴单于派出两万骑兵,快速攻下已经归顺东汉王朝的车师国后,进而攻打戊己校尉耿恭驻守的金蒲城,而此时城内只有几百士兵。匈奴来势汹汹,而且兵力悬殊。 相似文献
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哈金以"中国故事"为题材创作了多部长篇小说,这些作品中有一个明显的转折,即从以"文革"前后的中国大陆为背景,变化到以在美国的华人移民生活为背景。除了这一明显的时空上的流变之外,故事所塑造的"中国人"形象也发生了明显的变化。以《等待》和《自由生活》两部小说为例,可以看到哈金通过讲述"中国故事",探讨了更具普遍性的精神困境问题,同时也与他自己的创作历程息息相关。 相似文献
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曾经看到这样一则故事:某日,吉伯和马沙这两位朋友结伴旅行。途经一山谷,马沙不慎失足,吉伯眼疾手快,伸手拼命拉他,将他救起。马沙遂在一石头上刻下某年某月某日,吉伯救马沙一命。二人继续前行,来到一河边,吉伯与马沙因小事争吵,吉伯怒不可遏,打了马沙一耳光,马沙很是委曲,跑到沙滩上写下:某年某月某日,吉伯打了马沙一耳光。后来,有人知晓此事,好奇地问马沙为什么要把吉伯救他的事刻在石头上,将吉伯打他的事写在沙上?马沙的回答甚是巧妙:“我永远都会感激吉伯救我,至于他打我的事,我会随着沙滩上的字迹的消失而忘得一干二净。”掩卷沉思,心潮起伏。它留给人的是太多、太 相似文献
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第七章达味王国有关达味王室的故事分布于《旧约》中的《撒慕尔纪》上·下,《列王纪》上·下,和《编年纪》上·下诸书之中。达味王国是将《旧约》和《新约》接入一种持续不断的救恩史脉络中的一个历史环节。这便是《新约》开篇所指,《玛窦福音》第一章回溯了天主通过从... 相似文献
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正"于书无所不窥,于学无所不闻",这是世人对清代女学霸王贞仪由衷的肯定。她入选美国畅销书《勇往直前:50位杰出女科学家改变世界的故事》,被世界上最权威的科学学术期刊《自然》称为"为科学发展奠定基础的女性科学家"。但让人折服的是,除了拥有世界级顶尖科学家的身份之外,她还是一位才华横溢的诗人。1768年,王贞仪出生于一 相似文献
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民族道德与社会政治道德具有不可分割的关系。一般说来,民族道德易受制于政治道德,而民族道德又会反作用于政治道德,同时,民族道德与政治道德作为一种有联系的精神实体,又会在相互影响、相互作用的过程中协调发展。 相似文献
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民族和宗教虽然没有必然联系,但二者之间却又联系得非常密切。这看起来很矛盾,却是事实。脱离开民族实体去看待宗教是不对的;完全从民族的角度去看待宗教亦是不对的。就民族道德与宗教道德的相互关系而言,民族道德与宗教道德不仅相互联系,也相互作用;就民族道德与宗教道德各自的特点而言,民族道德重在自律,宗教道德重在他律。 相似文献
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在民族国家特别是多民族国家中,如何看待并处理好民族道德与国家道德的关系,是一个事关民族利益和国家利益的大问题。从民族道德与国家道德的关系看,民族道德统一于国家道德,民族利己主义是为国家道德所不容的,民族道德与国家道德的最高原则是无产阶级国际主义。必须用前瞻性的战略眼光来看待并认识这一问题,因为它事关民族与国家的长远利益,对构建和谐民族、和谐国家、和谐社会均具有重要的理论意义和现实意义。 相似文献
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Morality 总被引:2,自引:0,他引:2
Jonathan Haidt 《Perspectives on Psychological Science》2008,3(1):65-72
ABSTRACT— Moral psychology is a rapidly growing field with two principle lineages. The main line began with Jean Piaget and includes developmental psychologists who have studied the acquisition of moral concepts and reasoning. The alternative line began in the 1990s with a new synthesis of evolutionary, neurological, and social-psychological research in which the central phenomena are moral emotions and intuitions. In this essay, I show how both of these lines have been shaped by an older debate between two 19th century narratives about modernity: one celebrating the liberation of individuals, the other mourning the loss of community and moral authority. I suggest that both lines of moral psychology have limited themselves to the moral domain prescribed by the liberation narrative, and so one future step for moral psychology should be to study alternative moral perspectives, particularly religious and politically conservative ones in which morality is, in part, about protecting groups, institutions, and souls. 相似文献
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David Weissman 《Metaphilosophy》2013,44(5):589-603
Traditional moral theory usually has either of two emphases: virtuous moral character or principles for distributing duties or goods. “Zone morality” introduces a third: families and businesses are systems created by the causal reciprocities of their members. These relations embody the duties and permissions of a system's moral code. Core systems satisfy basic interests and needs; we move easily among them, hardly noticing that moral demands vary from system to system. Moral conflicts arise because of discord within or among systems but also because morality has three competing sites: personal attitudes and practices (benevolence or hostility), the moral codes of systems, and regulative principles that enhance social cohesion. A strong church or central government reduces conflict by imposing its rules. A democracy responds by encouraging persons and systems to participate in forums where claims are made; it promises fairness by requiring that all satisfy its legal procedures. 相似文献
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Richard Garner 《Ethical Theory and Moral Practice》2007,10(5):499-513
Moral anti-realism comes in two forms – noncognitivism and the error theory. The noncognitivist says that when we make moral
judgments we aren’t even trying to state moral facts. The error theorist says that when we make moral judgments we are making
statements about what is objectively good, bad, right, or wrong but, since there are no moral facts, our moral judgments are
uniformly false. This development of moral anti-realism was first seriously defended by John Mackie. In this paper I explore
a dispute among moral error theorists about how to deal with false moral judgments. The advice of the moral abolitionist is
to stop making moral judgments, but the contrary advice of the moral fictionalist is to retain moral language and moral thinking.
After clarifying the choice that arises for the moral error theorist, I argue that moral abolitionism has much to recommend
it. I discuss Mackie’s defense of moral fictionalism as well as a recent version of the same position offered by Daniel Nolan,
Greg Restall, and Caroline West. Then I second some remarks Ian Hinckfuss made in his defense of moral abolitionism and his
criticism of “the moral society.” One of the worst things about moral fictionalism is that it undermines our epistemology
by promoting a culture of deception. To deal with this problem Richard Joyce offers a “non-assertive” version of moral fictionalism
as perhaps the last option for an error theorist who hopes to avoid moral abolitionism. I discuss some of the problems facing
that form of moral fictionalism, offer some further reasons for adopting moral abolitionism in our personal lives, and conclude
with reasons for thinking that abolishing morality may be an essential step in achieving the goals well-meaning moralists
and moral fictionalists have always cherished.
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Richard GarnerEmail: |
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Nancy Eberhardt 《The Journal of religious ethics》2014,42(3):393-414
This essay explores the nexus between Buddhist discourse, moral reasoning, and aspects of indigenous ethnopsychology in a Shan community in northern Thailand. I suggest that these three strands of thought are routinely braided together in intricate ways and, furthermore, that some version of this conceptual arrangement is necessary in order for any moral thinking to take place. That is, all moral thought entails some conception of the way the world is structured (a conception that may or may not be based on religion) and some ethnotheory of human nature, both of which are culturally mediated. Finally, I discuss the implications of this view for our understanding of human agency and autonomy. 相似文献