共查询到19条相似文献,搜索用时 46 毫秒
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张锦英 《医学与哲学(人文社会医学版)》2020,41(21):14-18
构建和谐医疗环境是广大民众的共识和愿望,但临床实践仍面临诸多困境。资本垄断医学导致道德沦丧;技术统治医疗导致伦理缺失;利益吞噬人性导致人性亏损,任何完善的机制、体制、规范也难以完全规范医生的诊疗行为。德性伦理兴起是化解道德危机的迫切诉求,也是医学道德建设永恒的主题。摆脱医学道德危机,不仅需要伦理规范的约束,更需要道德与良知的支撑。务必要重视德性伦理在临床实践中的作用,让道德的力量唤醒被麻醉的良知,从而超越资本逻辑、超越技术理性、超越自我意识,让现代医学真正为人类健康造福。 相似文献
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"良知"是王阳明心学的核心观念。在阳明心学框架内,将其"良知"仅仅理解为知善知恶或辨别是非善恶的能力会使行为者的道德行为缺少合理动因。而以一种整体性的解读方式,将王阳明的"良知"理解为一个包含道德主体、道德规范和道德能力三个层面含义在内的整体观念,将使得"良知"观念能够为行为者的为善去恶提供合理依据。 相似文献
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虽然“良知”长久以来都是现代道德哲学的一个显要部分,但是很少有人会再把它看作宗教性的概念。谢林和黑格尔在对良知问题的谈论中,却都不约而同地强调了它的宗教性内涵。良知即使被一般性地看作道德行为,其所申明的直接性和确定性也来自神圣的根源。不过,两人的分歧之处在于:黑格尔并没有把良知看作一种真正完善的精神样态,而是批评和揭露了它深层次的缺陷和问题;而谢林则把当时单纯情感主义的对良知的浅薄描述仅仅当作一种时代的病态,因而把真正意义上的良知概念与他的启示哲学体系深度关联起来。 相似文献
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王阳明的"良知"概念,虽然被阳明后学的学者们广为解读并阐释,但依然是作为一个道德形上学的概念而存在的,伦理学的内涵非常丰富。这主要表现在:良知主体的先天性、良知即道德至善和作为是非判断的伦理准则而存在。阳明后学这一"良知"思想的伦理学属性,在确保了良知作为道德主体之德性之根后,还决定了道德主体的道德实践与道德修养工夫必须依良知而行,"良知"是道德主体之道德行为之所以发生和能否发生的主宰机制。 相似文献
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牟宗三学思中的"良知"概念有显著的动态性,主要表现在"上提下贯"和"承体起用"两方面。"上提下贯"是指"良知"能够在本体与现象两个层面之间自由活动,本身已经解决了两界沟通问题,不再需要单独设定审美判断力进行沟通;"承体起用"是指"良知"既是本体又是呈现,以"践仁知天"的方式呈现于现实生活。"良知"的动态性影响了牟宗三美学思想的形态,它使审美判断"无相原则"得以确立,美的分别说与合一说两层结构论得以形成。 相似文献
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《孔子研究》2017,(3)
"致良知"是王阳明晚年为学宗旨。对于"致良知"的时间和机缘,学界只是笼统地声称其酝酿生成于宸濠、忠泰之变时期。通过对第一手资料——《江西诗》的爬梳和细读,我们发现"致良知"酝酿成熟于阳明第二次游历九华山期间。我们把阳明九华"致良知"之悟凝练为"九华悟道"。本文首先考证阳明九华之旅的次数和时间,指出阳明第二次游历九华山是在正德十五年三月,而非该年正月。正月,阳明只是在江上遥望九华。其次,通过对九华之旅前后诗歌主题和基调的对比,揭示在此次之旅中阳明已从宸濠、忠泰之变的灰暗心境突围而出,为"致良知"的成熟提供了条件。最后,通过细读阳明九华之旅留下的诗歌,我们发现九华的神奇给予阳明以深邃的启悟,神秘的体验赋予他极度的自信。"致良知"思想最终成熟。 相似文献
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本文通过王阳明心学与日常道德体验,系统梳理了遮蔽良知的主要因素。第一种因素是私欲,即对较高追求有"妨碍"。第二种因素是志欠真切,此因素常常由"外在客观原因"之自欺所掩盖。此处亦对知行合一的"知"的推动力含义做出合理解释。第三种因素是道德情感之缺失。人们若缺乏对恻隐、爱等情感的涵养与实践,虽未必主动为恶,亦会缺乏主动行善动力。第四种因素是负面情愫之主导,使心失却中和状态。此内在层面的四种因素并非简单并列关系,而由道德情感所贯通。外在层面的第五种因素是社会制度之缺陷。此点古人论述较少,而在今天也是值得我们注意的。 相似文献
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王阳明根据自己亲自经历体验 ,提炼出良知学说 ,接通了理学与心学 ,把先秦儒家自强不息的精神、孟子之尽心、道家之道体、禅宗之即心即佛与本来面目融为一体 ,完成了对理学的革命性变革 ,从四个方面推动了晚明自由解放思潮的兴起与发展 ,弘扬了中国哲学中独立自主、自强不息的伟大传统。 相似文献
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实现和谐社会的道德思考 总被引:10,自引:0,他引:10
社会主义和谐社会是一个道德化的社会,是物质生产、民主法治、利益分配机制、人际交往方式、精神化生活等与不断实现的社会主义现代化相一致的理性社会。构筑时代道德、创建道德环境、完善道德化制度、注重道德教育、重视官德建设是当前加强道德建设,加快实现和谐社会的主要方法和重要途径。 相似文献
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Mutually Responsive Orientation Between Mothers and Their Young Children: A Context for the Early Development of Conscience 总被引:5,自引:0,他引:5
Grazyna Kochanska 《Current directions in psychological science》2002,11(6):191-195
Some parent–child dyads establish a mutually responsive orientation (MRO), a relationship that is close, mutually binding, cooperative, and affectively positive. Such relationships have two main characteristics—mutual responsiveness and shared positive affect—and they foster the development of conscience in young children. Children growing up with parents who are responsive to their needs and whose interactions are infused with happy emotions adopt a willing, responsive stance toward parental influence and become eager to embrace parental values and standards for behavior. The concurrent and longitudinal beneficial effects of MRO for early development of conscience have been replicated across studies, for a broad range of developmental periods from infancy through early school age, and using a wide variety of behavioral, emotional, and cognitive measures of conscience in the laboratory, at home, and in school. These findings highlight the importance of the early parent–child relationship for subsequent moral development. 相似文献
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谢文郁 《Frontiers of Philosophy in China》2009,4(2):264-281
There were two prevailing sentiments in Europe after the Reformation: One opposing papal authority and one advocating individual
freedom. This paper analyzes these two sentiments and finds that the concept of conscience is crucial in understanding them.
The issue of conscience is about judging truth and good, and in initiating the Reformation, Martin Luther heavily appealed
to his conscience while countering Catholic attacks. With the wide dispersal of the Reformation, Luther’s notion of conscience
was well received among his supporters throughout Europe. Descartes later transformed Luther’s conscience into an epistemological
being (the cogito), and argued that its existence was the only valid thing that survived his thorough skepticism — and as such is the foundation
of human knowledge. Rousseau continued this line of thinking, which we call subjectivism, and re-employed the term conscience
as a replacement for cogito, holding that conscience is the final authority in judging good and bad; that, as the starting point of human existence,
it cannot be withheld from any human being; and that it therefore constitutes an inalienable human right. This paper argues
that the Enlightenment was a subjectivist movement propelled by this conscience-cogito-conscience conceptualization, and that it sought to enlighten this inalienable conscience.
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Translated from Qiushi xuekan 求是学刊 (Seeking Truth), 2008, (1): 47–54 相似文献
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本研究采用社会效度的方法,对346名大学生的良知内隐观进行了调查研究,结果显示:1.大学生良知内隐观所涉及的范围广泛,经因素分析可以把大学生的良知内隐观概括为9个因素;2.大学生认为良知的诸特征中较重要和具有一致性的有:孝敬父母、有责任心、守信、善良、自爱、诚实、真诚、感恩、明辨是非和自尊等;3.年龄对大学生良知内隐观的影响显著,性别和专业对大学生良知内隐观的影响不显著。 相似文献
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Public outcry against social outrages in our nation in the past few years have called for solutions that suggest that we as a nation believe that by strengthening the observational and punishing components of the superego of the American Psyche we can successfully overthrow our moral failings. By using data in regard to Adolph Eichman and other Nazis as clinical examples, it is suggested that the problem of our moral failings resides not in a deficient superego (a refluent moral agent) but in the insufficient development of conscience (a reflective consciousness). The roles that curiosity and impeded curiosity take in the development of morality are shown to be central to an understanding of how conscience differs from superego. 相似文献
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Laws, codes, and rules are essential for any community, public or private, to operate in an orderly and productive fashion.
Without laws and codes, anarchy and chaos abound and the purpose and role of the organization is lost. However, danger is
significant, and damage serious and far-reaching when individuals or organizations become so focused on rules, laws, and specifications
that basic principles are ignored. This paper discusses the purpose of laws, rules, and codes, to help understand basic principles.
With such an understanding an increase in the level of ethical and moral behavior can be obtained without imposing detailed
rules.
An earlier version of this paper was presented at the “Ethics and Social Responsibility in Engineering and Technology” meeting,
New Orleans, 2003. 相似文献
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Lucas A. Swaine 《Ethical Theory and Moral Practice》2003,6(1):93-118
This article considers the difficult question of whether there are any reasons for theocratic religious devotees to affirm liberalism and liberal institutions. Swaine argues not only that there are reasons for theocrats to affirm liberalism, but that theocrats are committed rationally to three normative principles of liberty of conscience, as well. Swaine subsequently discusses three institutional and strategic implications of his arguments. First, he outlines an option of semisovereignty for theocratic communities in liberal democracies, and explains why an appropriate valuation of liberty of conscience may justify a standard of that kind. Second, he addresses the question of permissible government aid for religion and symbolic endorsement of religious groups. Third, Swaine considers innovations and new approaches that could be employed internationally to better display liberal government's affirmation of religiosity, to promote liberty of conscience, and to help improve relations between liberal and theocratic parties around the globe. 相似文献
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Jeffrey Morgan 《The Journal of religious ethics》2017,45(3):539-561
Christian ethicists have neglected conscience, understood as an individual's moral self‐awareness before a locus of accountability and judgment, over the last few decades. The aim of this essay is to suggest how this neglect came about. I draw on the work of Paul Lehmann and Oliver O'Donovan to illustrate how ethicists in the twentieth century became suspicious of conscience because of its association with the alleged ahistorical individualism of Immanuel Kant's work. I argue that a social‐historicist conception of conscience, such as H. Richard Niebuhr offered, attempts to save conscience from this suspicion. Ironically, however, Stanley Hauerwas's development of Niebuhr's historicist, communitarian approach to conscience, appears to have led to a dismissal of conscience. I conclude with a brief comment about what this dismissal has cost contemporary Christian ethics, namely the Christian tradition's basic commitment to the singularity of an individual's accountability before God. 相似文献