共查询到20条相似文献,搜索用时 31 毫秒
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佛教的理论,与其说是思想体系,不如说是实践报告,因为它并不是一种单纯的思想观念,而是在描述实证的过程和结果。它的实验室不在外界,而是人的身心,所以它是完全立足于人本位来解说人的身心世界中出现的各种现象和问题。 相似文献
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企业家的社会责任:不是什么与是什么 总被引:2,自引:0,他引:2
企业家的社会责任问题是一个亟需学界探究的学理问题,同时更是一个需要企业家现实践行的实践问题.企业家的社会责任,应该说既不是无关痛痒的"无病呻吟",不是企业、企业少数人甚至企业家个人利益的最大化,同时也不是一种外在驱动,不是企业的社会责任.实际上,它是产品益众、财富阳光、创新求变、做强企业,以及心怀天下、仁爱化众与感恩图报、回报社会. 相似文献
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评价,是主体以实践目的为基点,以自身需要系统为基础,衡量客体意义的认识活动。评价涵盖人类生活、人类认识。人们无时无刻不在被评价着——被他人、被自我;同时也无时无刻不在评价着——对他人对自我、对自然对社会。人们并不是弄清了评价的内在机制才开始评价的。但弄清了评价的内在机制,无疑将有益于减少评价的盲目性,增强其自觉性,有 相似文献
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儒学与当代社会的双向互动是指儒学与当代社会的双向审视、双向批判、双向参与。这一问题对儒学言 ,是能否在当代社会生存与发展和如何生存与发展的问题 ,对当代社会言 ,是如何汲取儒家的智慧走向人文化成的问题。双向互动不是封闭的静态系统 ,而是动态的开放系统 ,重不在互动的效果 ,而是互动的过程。儒学借助与当代社会的互动而焕发出新的生命与活力 ,当代社会因儒学的参与而更加健全、完善。 相似文献
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网络的普及与青少年道德问题的爆发存在着必然关联,但所谓青少年网络"道德失范"问题,其实是无"范"可循,其症结不在网络普及,不在教育,也不在网络的监控和管理的不完善等方面,而是属于整个现代社会的一个基本问题,需要对其提出具有针对性的应对措施. 相似文献
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企业家群体是慈善捐赠的中坚,研究他们的慈善活动的文化动因,对于推动中国慈善事业的发展具有重要意义。企业家慈善活动的文化动因包含多种元素,而建立在宗法血缘关系基础上的中国传统文化对企业家慈善活动的动因有深刻影响。打造21世纪中国企业家的慈善活动是继承和创新的统一,是中国文化和外来文化相融合的过程。 相似文献
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Arkowitz H 《The American psychologist》2005,60(7):731; author reply 734-731; author reply 735
Presents a comment on "Psychological treatments" by D. H. Barlow. Barlow proposed that we distinguish between the terms "treatment" and "psychotherapy." The author believes that not only is the distinction unnecessary, but that its implications could have negative consequences for the field of clinical psychology. It is the proposed distinguishing feature that treatments are "specifically tailored to the pathological process that is causing the impairment and distress" that is most problematic. Clinical psychology does not need a distinction that further exacerbates the split between researchers and practitioners. 相似文献
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The paper examines two related concepts utilized by two different schools of family therapy. Any family seen to be "enmeshed" is also seen as "fused," and vice versa. The difference in the level of focus, on the "system containing the individuals" (structural) or the "individual in the system" (fusion), determines the difference in therapeutic approach of these two schools. 相似文献
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形而上学有两个密切相关的内在向度,就是本体论向度与伦理学向度.在哲学史上,哲学家们之所以在"追求形而上学"的同时,又总是"反形而上学",并非是人们的形上本性出了问题,而是因为人们总是将形而上学视为单纯的"一维性",总是用一个向度来取代或遮蔽另一个向度.而所谓的"后形而上学思想",也并不是消解了形而上学,而是指形而上学从"本体论向度"转向了"伦理学向度". 相似文献
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谁都知道,在古老的中国,不管是衙门、宫殿、庙宇的门前,还是豪宅、大户人家的门口,人们都能看到摆着一对石狮。据说,这对石狮子在许多中国人的心目中,它不但是一种气派的象征,而且还是一种被人认为是好的“吉祥物”。如今,旧时的衙门没有了,但遗留下来的宫殿、庙宇的门前,其中有些石狮仍有保存。然而,想像不到的是,这号称“吉祥物”的石狮今天却开始“走”进某些党政机关的大门口,它们(石狮)在那里时时都在保护着这些政府要员“平平安安”、“吉祥如意”。这不仅使我联想起一些极端的报道,有些政府官员为升迁,请算命先生定位,用风水术为政府… 相似文献
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Four studies are described outlining the favorability of attitudes toward women. In Study 1, participants indicated their attitudes toward women and men and their construal of the term "women". The results revealed that women were evaluated more favorably than men, but that male right-wing authoritarians (RWAs) who construed women as referring primarily to feminists were least favorable in their attitudes. In Study 2, participants indicated their attitudes toward both "housewives" and "feminists". The results revealed that feminists were evaluated less favorably than housewives, and that the most negative attitudes toward feminists were expressed by authoritarian men. Study 3 revealed that high-RWA males held more negative symbolic beliefs concerning feminists (i.e., beliefs that feminists failed to promote participants'values) and that these beliefs accounted for variation in attitudes among high RWAs and much of the RWA-attitude relation. Finally, Study 4 revealed that high RWAs perceived greater value dissimilarity between them-selves and feminists. The implications of the findings for future research are discussed. 相似文献
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Andrew Norris 《Metaphilosophy》2004,35(3):249-272
Abstract: In the Aristotelian tradition, politics is a matter of public deliberation over questions of justice and injustice. The Bush administration's response to the terrorist attacks of September 11, 2001, has been uniformly hostile to this notion, and it has instead promoted a jingoistic politics of self‐assertion by an America largely identified with the executive branch of its government. This is doubly disturbing, as the executive branch has sought to free itself from international law, multinational commitments, and domestic judicial regulation, even as it has sought to validate itself by demonizing its enemies. This essay draws out the disturbing echoes here of Carl Schmitt's work of the 1920s, in particular of Schmitt's conception of the sovereign as the ungrounded ground of the law and the political as the site of mortal conflict between friend and enemy. The essay argues that Schmitt's position in the twenties, for all of its evident problems, is superior to that of Bush, Wolfowitz, and Ashcroft in at least two senses: Schmitt condemns the idea of waging war for profit and recognizes that such wars will often be disguised as moral crusades waged against the “inhuman”; and he acknowledges that claiming to fight a war for humanity denies one's enemies their humanity, leaving them open to torture and even extermination. 相似文献
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从"管制"到"平衡"--政府与公众理想关系模式的构建及其制度化 总被引:1,自引:0,他引:1
论文从行政民主的角度探讨政府与公众之间的理想关系模式及其制度化构建过程 ,将我国在改革之前的政府与公众模式概括为管制模式。论文指出 ,在制度变迁的过程中 ,这一模式日益受到挑战。而在新的制度环境下 ,我国政府与公众的关系模式应该是平衡模式。这一模式的制度化措施包括培育自主的市民社会 ,赋予公众以独立的活动空间 ;促进行政公开 ,建立一个开放负责的政府 ;推进行政法建设 ,抑制行政恣意 相似文献
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