团结与友善

团结问题是当代伦理学讨论的一个重要议题。社会成员因为有共享的价值、共同的利益和共通的情感而凝结在一起,形成社会团结的局面。但在现代化的进程中,当代中国社会呈现出价值多元、普遍竞争和社会冷漠的现象,维系社会成员的精神的、物质的和情感的纽带有松散的危险,需要"友善"的加固。友善是一种以对方为重的价值观念,是一种待人如己的道德要求,还是一种理性的道德情感。在一个普遍友善的社会里,社会成员之间才有更广泛的价值认同、更普遍的利益共享和更持久的情感互通。在这个意义上,友善是社会团结的内在的道德维度。     

理解公民道德——“公民”与“道德”的对话

作为公民伦理规范的公民道德,依据公民行为的范围和性质以及来自于生活领域的分域看待,即公民道德本身的不同侧重,可以区分为"公民的道德"与"(公民)公共道德"的双重意蕴。而公共领域因其所具有的公共性、自由开放性、交往实践性和商谈伦理性等精神特质,不但成为公民公共道德的真实存在之域,更与公共道德的价值期许之间有着融洽的契合与互动。而由公民道德的形上关照到形下践行,同样需要我们在对话的场域中给出理性而合理的看待,即公民道德的践行和提升,需要制度与法律的支持和保障,需要来自公民道德教育的长期努力,需要公民在文化传统体认基础之上的道德自觉。     

关怀伦理从私人领域向公共领域扩展何以可能——以弗吉尼亚·海尔德的关怀伦理为视角

关怀是否能从私人领域扩展至公共领域,是关怀伦理面临的一个普遍质疑,它主要集中于两个问题:一是这种扩展的可能性,即来源于个人关系的"关怀"如何从心理上扩展至整个人类?二是这种扩展的合理性,即诉诸关怀会导致对权利的忽视。弗吉尼亚·海尔德的关怀伦理思想分三步回应了这个质疑。第一步,通过澄清关怀伦理要求扩展至公共领域的"关怀"是什么以及关怀伦理如何对待权利,海尔德对这两个问题做出了回答。第二步,通过说明关怀关系是个人、社会以至国际层面的关系都预设并依赖的一种关系,海尔德论证了以关怀关系为核心的关怀是一种为公共领域所需要的道德。第三步,以关怀伦理在限制市场和国际暴力等问题上所能提供的建议为例,海尔德进一步为关怀伦理扩展至社会及全球领域的可能性提供了辩护。     

友善观的传统根源及其现代转型

中国传统友善观强调"仁爱""孝悌""贵和"的道德价值观,它们不仅是我国重要的传统美德,也是社会主义友善价值观的传统根源。面对现代社会结构变迁日趋公共化、道德追求日趋平等化与人际交往日趋功利化和网络化,社会更加期待友善,而传统友善观已不能适应时代的需要,面临重大挑战。为此,我们一方面要继承传统友善观的价值精髓,另一方面要对其进行创造性转化和创新性发展,建立一种新型的友善观,完成友善观的现代转型,不断赋予友善观新的时代内涵。     

当代社会空间伦理秩序的重建

伦理体现着国家、社会、个人在不同层面上的价值追求,规范着社会空间的秩序。在从传统礼俗社会的德性伦理转向为当前市场经济社会的制度伦理的过程中,需要把对伦理主体的内规性要求与外规性约束结合起来,持续推进经济转型升级,奠定伦理之基的稳定作用;深入培育践行核心价值观,发挥伦理之魂的引领作用;充分挖掘传统伦理精髓,加强伦理之根的固本作用;不断建立完善伦理制度,强化伦理秩序刚性标准;广泛选树先进道德榜样,彰显伦理示范效仿作用;营造诚信友善和谐向上的伦理氛围,从而规范并重建社会空间伦理秩序、推进经济社会的发展。     

艾滋病防控中获取患者信息的伦理问题刍议

当前艾滋病获取患者信息中,存在公私观念上的摩擦、相关规定与环节存在疏漏、对信息弱势群体关照不足的伦理难题。问题背后包含着患者为了公共健康的伦理目的却又失去伦理关系的风险,"失德"名声带来的耻感与歧视,遵守政策规范却缺少应有的尊重与保护等矛盾。问题的解决需要在文化背景和利益关系下思量个人身心秩序与社会整体秩序间如何权衡,结合历史、理论与现实维度提出路径。"信"的建立是关键所在,包括公共卫生部门公信力的树立和相应制度措施建设,同时在信息活动中需要给"私"以合理地位,并注重艾滋病治疗相关医学信息的宣传。     

论道德冷漠及其化解路径

道德冷漠是当代社会的一种典型伦理病症。从道德主体的角度看,道德冷漠表现为道德情感上的麻木淡漠、道德判断上的是非不分和道德行为上的勇气缺失,它们构成了道德冷漠的主要形态。工具理性的泛滥、道德认同的危机、道德相对主义的盛行和犬儒主义道德态度的影响是造成道德冷漠的主要原因。构建公平正义的社会生活秩序、培育良善的公共生活伦理和提升公民遵守基本行为规则的意识是化解道德冷漠的可能路径。     

伦理意义上的"公共文明"浅探

"公共文明"是中国特有的一个概念,特指公共生活领域的非野蛮秩序状态,属于秩序文明范畴。这个概念的出现反映了中国人对社会结构变化的敏锐把握与道德建设的自觉。从伦理类型角度看,公共文明属于行为论伦理范畴而非品德论伦理范畴。它的价值原则是正义,形式原则是法治,本质则是对他人的、自己的尊严与权利的平等尊重与维护。     

公民社会道德建设之探讨

我国正步入公民社会.公共生活伦理应当成为我国当前社会道德建设的重心.公民自治既是公民社会的重要特征,也是道德的重要特征.因此公民社会里公共领域的道德建设也应从公民道德自治这一实际情况出发.公民社会的另一个特征是公民自愿组织的出现与存在.这些组织具有特定的伦理功能.这些功能表明这些组织既是公民道德实现自治的平台,也是我国公共生活领域公民伦理建设的主要途径.     

公共利益:公共伦理的价值基础

公共伦理是公共管理行为应遵循的准则与规范体系,其功能在于有效调节、规范和引导公共管理行为,促进公共管理目标的实现,公共伦理必须寻找到合理的价值基础。本文认为,公共利益既是公共伦理建设的出发点,又是公共伦理致力于实现的目标,理应成为公共伦理的价值基础。同时,以公共利益作为公共伦理的价值基础,实现了义务论与目的论的统一,使公共伦理具备了很强的实践品质。     

Filial Piety: Buddhists' Way in East Asia

ABSTRACT

This article introduces the Buddhist way of practicing filial piety–repaying mothers' kindness–along with a Buddhist sutra, the Sutra about the Deep Kindness of Parents and the Difficulty of Repaying it. This sutra has been widely recited, upheld, and is endeared by East Asian people for centuries. The sutra became a vehicle that helped Buddhism assimilate with the indigenous cultural tradition of China. It contains discourses about the ten types of the kindness of a mother bestows on her child, difficulties of repaying kindness, the grave consequences of being unfilial toward parents, and how to repay kindness. The historical background of Buddhists' assimilation with the Chinese cultural system, emphasis given to the mother's kindness, and certain differences and similarities between Confucians and Buddhists in the practice of filial piety are discussed.     

高善良特质在情绪调节行动控制中的内隐优势

基于善良特质在中国人人格修养中的重要价值, 本研究以情绪调节的行动控制理论为模型参照, 设计了三项行为实验检验善良特质的导向性与内隐情绪调节的关系。研究1采用Stroop任务, 比较高低善良被试判断人际关系词颜色时是否受到色词内容的干扰, 结果发现, 高(vs.低)善良被试对人际关系积极词更敏感; 研究2采用情绪调节内隐联想测验任务比较高低善良被试的情绪调节内隐态度差异, 结果发现高(vs.低)善良被试更倾向于采用控制型情绪调节方式调节情绪; 研究3在诱发被试负性情绪条件下, 采用面孔表情视觉搜索任务间接考察高低善良被试在内隐情绪修复效果上的差异, 结果显示高(vs.低)善良被试搜索愤怒背景下高兴面孔的速度更快。三项实验结果一致地表明, 高善良特质利他重感情的行动目的性在情绪调节的行动控制中具有内隐优势, 对积极的心理健康起促进作用。     

中国人的人格特点(II):善良

该研究的目的是探讨不同性别、年龄、职业和婚姻状况的被试在善良人格维度上的特点。1276名被试在中国人人格量表(QZPS)的善良维度上的分数存在不同程度的性别、年龄、职业和婚姻状况差异,其中尤以性别和年龄的影响最大,年龄和职业的交互作用明显,而且婚姻状况会明显影响个体1的重感情倾向。文中还讨论了善良人格维度差异的意义以及将来研究的方向。     

The Role of Social Support,Being Present,and Self‐kindness in University Student Psychological Distress

Objective

Self‐kindness, which is thought to be part of self‐compassion, has the potential to contribute to mental health, as well as serve as a focus for interventions. However, little attention has been given to the potential role of self‐kindness specifically, especially in the context of mindful presence and available social support, in buffering distress.

Method

Structural equation modelling was used to test a theoretically based model of how these factors relate to each other and psychological distress. Participants were 592 Australian university students.

Results

Results confirmed our hypotheses, showing that: (a) receiving social support is important to the capacity for self‐kindness both directly and indirectly through the ability to “be present,” and (b) the relationship between social support and psychological distress is partially mediated by the practices of self‐kindness and being present. The model of social support, being present, and self‐kindness accounted for half the variance in psychological distress. With the addition of stressors, a regression model explained a total of 62% of the variance.

Conclusions

These findings have implications for understanding the construct of self‐kindness and its role in the development of interventions to improve student success.     

A range of kindness activities boost happiness

This experiment investigates the effects of a seven-day kindness activities intervention on changes in subjective happiness. The study was designed to test whether performing different types of kindness activities had differential effects on happiness. Our recent systematic review and meta-analysis of the psychological effects of kindness (Curry, et al. 2018) revealed that performing acts of kindness boosts happiness and well-being. However, we noted in that review that rarely had researchers specifically compared the effects of kindness to different recipients, such as to friends or to strangers. Thus in a single factorial design (n=683) we compare acts of kindness to strong social ties, weak social ties, novel acts of self kindness, and observing acts of kindness, against a no acts control group. The results indicate that performing kindness activities for seven days increases happiness. In addition, we report a positive correlation between the number of kind acts and increases in happiness. Neither effect differed across the experimental the groups, suggesting that kindness to strong ties, to weak ties, and to self, as well as observing acts of kindness, have equally positive effects on happiness.     

中国人的核心自我评价的理论构想

介绍了西方经典核心自我评价的概念的提出、组成和预测能力,并提出了中国人核心自我评价的理论构想。西方经典核心自我评价包括4种核心特质：自尊、控制点、神经质和一般自我效能。文章对西方经典核心自我评价研究的主要贡献和对我们目前研究的借鉴意义作了分析,提出中国人的核心自我评价的理论构想包括4种核心特质,即善良、才干、处世态度和集体自尊。     

法律正义与道德正义

进入文明时代以来,社会正义一直是人们追求的基本价值目标.社会正义实质上是对人类社会关系(包括个人之间、群体及组织之间、个人与群体及组织之间的相互关系)的公平性、正当性的确认和捍卫,社会正义通常采取法律形式和道德形式来表达.法律正义是以国家意志的形式来表达的社会关系的规定性,它通过制度规范方式来确认和捍卫公民的合法权益和守法义务.道德正义是以德性和良心的形式来表现的社会关系的规定性,它通过伦理规范的方式来确认和维护公民的伦理权利和道德义务.法律正义是道德正义的基础和保障,因而也是社会正义的底线和起点;道德正义是法律正义的前提和灵魂,因而也是社会正义的理想和目标.构建法律正义与道德正义的良性互动关系.是实现社会正义的有效保证.     

EUTHYPHRO AND THE GOODNESS OF GOD INCARNATE

A familiar problem is here viewed from an unfamiliar angle. The familiar problem is the Euthyphro dilemma: if God wills something because it is good, then goodness is independent of God, so God becomes, morally speaking, de trop. On the other hand, if something is good because God wills it, then, given the absence of constraint on what God may will, moral truths are – counterintuitively – contingent. An examination of the kinds of necessity and possibility at work in this conundrum leads us to the most promising solution: there is a metaphysical connection between God and goodness. What he wills is an expression of his nature. But (and this is the unfamiliar angle), that solution now poses an acute problem for an understanding of the Incarnation. For if God is constitutive of goodness, and Christ is God incarnate, then Christ is constitutive of goodness. But Christ, as a human, is subject to external moral evaluation and obligation, which entails that he is not constitutive of goodness. This metaethical difficulty is not easily met by the usual strategies by which Christ is understood to have two natures. Reflection on our moral relations to our past selves, however, suggests a way forward.     

Acts of Kindness and Acts of Novelty Affect Life Satisfaction

ABSTRACT

The present experiment was designed to establish the effects of acts of kindness and acts of novelty on life satisfaction. Participants aged 18–60 took part on a voluntary basis. They were randomly assigned to perform either acts of kindness, acts of novelty, or no acts on a daily basis for 10 days. Their life satisfaction was measured before and after the 10-day experiment. As expected, performing acts of kindness or acts of novelty resulted in an increase in life satisfaction.     

Culture,morality, and the effect of prosocial behavior motivation on positive affect

We investigated the effect of culture, moral discourse, and motivation to engage in prosocial behavior on benefactors’ positive affect. Participants from three cultures (Japan, Romania, and the United States) responded to scenarios in which they could perform small acts of kindness for different targets. A stronger relationship between agentic and obligated motivation to perform acts of kindness, as well as between obligated motivation and positive affect, was observed for participants from Japan, and for individuals with higher endorsement of the Community Ethic. Agentic motivation to engage in prosocial behavior was related to benefactors’ positive affect, regardless of relationship type.