共查询到20条相似文献,搜索用时 15 毫秒
1.
Marc Lampe 《Science and engineering ethics》2012,18(3):543-549
For centuries, religion and philosophy have been the primary basis for efforts to guide humans to be more ethical. However, training in ethics and religion and imparting positive values and morality tests such as those emanating from the categorical imperative and the Golden Rule have not been enough to protect humankind from its bad behaviors. To improve ethics education educators must better understand aspects of human nature such as those that lead to ??self-deception?? and ??personal bias.?? Through rationalizations, faulty reasoning and hidden bias, individuals trick themselves into believing there is little wrong with their own unethical behavior. The application of science to human nature offers the possibility of improving ethics education through better self-knowledge. The author recommends a new paradigm for ethics education in contemporary modern society. This includes the creation of a new field called ??applied evolutionary neuro-ethics?? which integrates science and social sciences to improve ethics education. The paradigm can merge traditional thinking about ethics from religious and philosophical perspectives with new ideas from applied evolutionary neuro-ethics. 相似文献
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Norbert M. Samuelson 《Zygon》2003,38(1):125-139
This essay explores what Jewish ethics has to say about globalization in relation to the AIDS crisis. Special attention is paid to the consequences in affirming current intellectual trends to transcend traditional limits in both society and thought for rethinking traditional Jewish values. The discussion proceeds from two presuppositions. The first is that there is an intimate connection between ethics, science, and politics. The second is that the history of Jewish ethics involves three distinct forms that are generally correlated but rarely identical in content and moral judgment. These three forms are law, wisdom or virtue, and covenant. The discussion considers related issues of accidental connections in time between the bubonic plague and Zionism and between AIDS and homosexuality in relation to moral–theological issues related to divine providence and distributive justice. 相似文献
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Pellegrino ED 《The American journal of bioethics : AJOB》2006,6(2):65-71
At the center of medical morality is the healing relationship. It is defined by three phenomena: the fact of illness, the act of profession, and the act of medicine. The first puts the patient in a vulnerable and dependent position; it results in an unequal relationship. The second implies a promise to help. The third involves those actions that will lead to a medically competent healing decision. But it must also be good for the patient in the fullest possible sense. The physician cannot fully heal without giving the patient an understanding of alternatives such that he or she can freely arrive--together with the physician--at a decision in keeping with his or her personal morality and values. In today's pluralistic society, universal agreement on moral issues between physicians and patients is no longer possible. Nevertheless, a reconstruction of professional ethics based on a new appreciation of what makes for a true healing relationship between patient and physician is both possible and necessary. 相似文献
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Counselors and future counselors face a variety of challenges as society becomes more diverse and laden with differing value systems. As the Code of Ethics and Standards of Practice (American Counseling Association, 1995) is changed to become more inclusive of the values held in a diverse society, changes in counselor preparation to incorporate these changing values are necessary. The authors discuss how values and ethics inform counselor preparation and recommend the application of J. A. Banks's (1981, 1988) multicultural educational pedagogy to counselor preparation programs. 相似文献
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人本视域下的和谐社会及其政治、伦理构建 总被引:1,自引:0,他引:1
来自于不同学科的对和谐社会的热烈探讨,成为近年来中国学界的一大理论景观.随着认识的深入,对和谐社会构建途径的探讨无疑是最具现实性与价值性的方面.作为一种社会状态而非社会形态,和谐社会本质上表现为以人为本的主体性和谐.依据社会主义和谐社会的特定内涵和特征,我们认为在和谐社会构建的众多可能途径中,不仅需要公民社会的政治建构和制度保障,更需要相应的现代意义上的公民伦理和公民道德建构.公民社会以制度化的形式确立民主法制、自由平等、公平正义等当代社会基本价值理念,并确保全体国民共享和受惠于这些理念,从而为建立真正的和谐社会提供制度保障;公民伦理、公民道德作为公民社会的观念形态、精神蕴涵、文化表征与价值确证,揭示公民社会的本质特征和本质要求,为公民社会的建构提供价值导引与方法论指导,从而为和谐社会的构建提供坚强的基石和后盾. 相似文献
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Edmund D. Pellegrino M.D. 《The Journal of medical humanities》1987,8(1):7-18
At the center of medical morality is the healing relationship. It is defined by three phenomena: the fact of illness, the act of profession, and the act of medicine. The first puts the patient in a vulnerable and dependent position; it results in an unequal relationship. The second implies a promise to help. The third involves those actions that will lead to a medically competent healing decision. But it must also be good for the patient in the fullest possible sense. The physician cannot fully heal without giving the patient an understanding of alternatives such that he or she can freely arrive—together with the physician—at a decision in keeping with his or her personal morality and values. In today's pluralistic society, universal agreement on moral issues between physicians and patients is no longer possible. Nevertheless, a reconstruction of professional ethics based on a new appreciation of what makes for a true healing relationship between patient and physician is both possible and necessary. 相似文献
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Edmund D. Pellegrino 《The American journal of bioethics : AJOB》2013,13(2):65-71
At the center of medical morality is the healing relationship. It is defined by three phenomena: the fact of illness, the act of profession, and the act of medicine. The first puts the patient in a vulnerable and dependent position; it results in an unequal relationship. The second implies a promise to help. The third involves those actions that will lead to a medically competent healing decision. But it must also be good for the patient in the fullest possible sense. The physician cannot fully heal without giving the patient an understanding of alternatives such that he or she can freely arrive—together with the physician—at a decision in keeping with his or her personal morality and values. In today's pluralistic society, universal agreement on moral issues between physicians and patients is no longer possible. Nevertheless, a reconstruction of professional ethics based on a new appreciation of what makes for a true healing relationship between patient and physician is both possible and necessary. 相似文献
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关于官德及其建设的思考 总被引:1,自引:0,他引:1
官德(即党政干部道德)既可从职业伦理的维度界定,也可从角色伦理的维度来把握;它既具政治伦理的特点,又具行政伦理的内涵。在现代法治社会,官德作为一种道德控制方式,它并不因为制约权力的法律制度体系建立健全而失去作用,它仍然是保障官员正确行使权力、实现政治和行政责任的重要机制。 相似文献
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《Journal of Global Ethics》2013,9(1):91-110
Approaches to global ethics have drawn on a number of diverse theoretical traditions, such as Kantianism and utilitarianism. While emerging frameworks contribute to a growing awareness of and interest in ethics within a global society, the values that they prioritize are not adequate for realizing a just, equitable and fair system of global governance. This article considers the possibilities of an alternative ethic—a feminist ethic of care—and explores how it can bear on present circumstances, including global inequity and injustice. This care ethic has been put forward as a viable normative approach to politics and policy. Little attention, however, has been paid to the potential of a care ethic within the globalization and ethics debate. This article illustrates how the values and corresponding principles of care, grounded in relationships and responsibilities, are essential to responding adequately to the current challenges of globalization. By examining the relevance of care in this context, the article seeks to broaden dominant ethical worldviews and contribute to the articulation of normative tools for examining globalization while at the same time avoiding the trappings of conventional universality—the abstract and a priori thinking typically associated with conceptions of global ethics. 相似文献
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A systemic view of family therapy ethics 总被引:1,自引:0,他引:1
A critical review of the literature on family therapy ethics is used to develop the proposition that a more systemic analysis is needed, one that includes the levels of therapist and society as well as patient (family). These ideas are discussed through reexamining the issues of family secrets, therapist deceptiveness, and therapist advocacy of personal (feminist) values. 相似文献
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道德是符合社会之理而维持社会存在的人的行为价值和规范。道德有一般与特殊之分,一般道德的抽象性和特殊道德的具体性决定了二者继承方法的选择,即前者抽象继承,后者批判继承。历史上积累的道德价值和道德规范是道德继承的对象,此对象无论采取何种表述方式,终究可以用语言或者文字的形式表述为一个道德命题。因此,道德继承实质上是对道德命题的继承。道德命题是以善恶价值为内容、对某一道德状况或某一道德要求用逻辑语言所作的判断和陈述。它通常包括形式的或者逻辑的层面和实际的或者经验的层面,前者表征其一般意义,后者表征其特殊意义。理论上,前者采用抽象继承法,后者采用批判继承法,但实际上二者密不可分。因此,现实生活中的道德继承需兼顾两面,即采用一体两面相结合的道德继承模式。 相似文献
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Francis Khek Gee Lim 《Journal of Contemporary Religion》2020,35(1):13-30
ABSTRACTMuch academic writing on religion and development tends to focus on the values, beliefs, and modes of operation of religious organizations to examine whether religion contributes ethically to development. A problem with such an approach is its disregard of the contested and evolving nature of religious participation in development in broader national and global contexts. What constitutes ethical religious contribution to development? How can we study the question sociologically? To answer these two questions, I develop Roland Robertson’s notion of the global field to present a framework for analyzing the dynamic interaction between religion and development ethics. In terms of methodological contribution, the framework proposed here prompts us dynamically to contextualize the issue of religious development ethics with reference to four components that make up the global field: the religious agent, the national society, the global civil society, and the global discourse on wellbeing and development. This means that, from an analytical perspective, what is proper or ethical in religious development ethics should not be construed in absolute terms, but in terms of degree and variation. I demonstrate the usefulness of such a contextual approach by drawing on research on ‘GMV’ (pseudonym for an international Christian medical professional services group actively engaged in community development) in China and examining the relationship between religious NGOs, the party-state, and evolving discursive practice of development in the country. 相似文献
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清末民初时人视道德为救世法宝。其内涵主要体现在道德思维、道德理想、道德精神、道德责任、道德判断、道德选择、道德实践等方面。它们彼此影响,共同推动救世思潮走向高潮。其间显现的现实困难促使伦理重构次递展开。此举客观上冲破了固有纲常经典藩篱,导致此一制度化理论体系的解构,开启了近代伦理重构的序幕。他们立足于批判继承、综合创新以展示其现实价值,初步确立起中国近代伦理学雏形,实现了传统伦理道德的近代化。 相似文献
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Kwang-Kuo Hwang 《Asian Journal of Social Psychology》1998,1(3):211-238
This paper reinterprets the findings of previous empirical research on moral reasoning and moral judgment conducted in Taiwan using Kohlberg's research paradigm. It consists of three major parts. The first part explores Kohlberg's theory of moral development and its limitations. Gibb's (1979) two-phase model is used to emphasize the necessity of studying cultural heritage in understanding the prevalent moral reasoning of existential phase adults in a given society. The second part presents an analysis of Confucian ethics (Hwang, 1995), and proposes a conceptual scheme for discerning the significant features of Confucian ethics by referring to distinctions between positive/negative and imperfect/perfect duties. The discretionary features of Confucian ethics are further analyzed in terms of Shweder et al .'s (1990) scheme for discerning a rationally defensible moral code. In addition, the Confucian moral dilemma and its modern fate in the New-Culture Movement of the May Fourth period on mainland China, and the 1960s Gong De Movement in Taiwan are discussed. The third part of this paper reinterprets the findings of several empirical studies on moral reasoning in Taiwanese society. Special attention is paid to Cheng's (1991) data from interviews with a group of college students using Kohlberg's moral dilemma. The implication of her findings is discussed on the basis of the new conceptual scheme. 相似文献
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Diane M. McKnight 《Science and engineering ethics》1998,4(1):97-113
Formalizing shared ethical standards is an activity of scientific societies designed to achieve a collective goal of promoting
ethical conduct. A scientist who is faced with the choice of becoming a “whistleblower” by exposing misconduct does so in
the context of these ethical standards. Examination of ethics policies of scientific societies which are members of the Council
of Scientific Society Presidents (CSSP) shows a breadth of purpose and scope in these policies. Among the CSSP member societies,
some ethics policies chiefly present the ethical culture of the community in an educational context and do not have enforcement
procedures. Other policies are more comprehensive and include standards for certification, procedures for addressing ethical
issues, and established sanctions. Of the 36 member societies of CSSP that have developed a code or adopted a code of another
professional society, 18 specifically identified a responsibility to expose ethical misconduct, demonstrating an acknowledgment
of the possible critical role of the whistleblower in addressing ethical issues. Scientific societies may revise their ethics
codes based upon experience gained in addressing cases of ethical misconduct.
In most cases, the action of a whistleblower is the initial step in addressing an ethics violation; the whistleblower may
either be in the position of an observer or a victim, such as in the case of someone who discovers that his or her own work
has been plagiarized. The ethics committee of a scientific society is one of several possible outlets through which the whistleblower
can voice a complaint or concern. Ethical violations can include falsification, fabrication, plagiarism and other authorship
disputes, conflict of interest and other serious violations. Commonly, some of these violations may involve publication in
the scientific literature. Thus addressing ethical issues may be intertwined with a scientific society’s role in the dissemination
of new scientific results. For a journal published by a scientific society, the editor can refer at some point to the ethics
committee of the society. Whereas, in the case of a journal published by a commercial publisher, the editor may be without
direct support of the associated scientific community in handling the case. The association of a journal with a scientific
society may thus direct a whistleblower towards addressing the issue within the scientific community rather than involving
the press or talking to colleagues who may gossip. A formal procedure for handling ethics cases may also discourage false
accusers. Another advantage of handling complaints through ethics committees is that decisions to contact home institutions
or funding agencies can be made by the ethics committee and are not the responsibility of the whistleblower or the editor
of the journal. The general assessment is that the establishment of ethics policies, especially policies covering publication
in society journals, will promote a culture supportive of whistleblowers and discouraging to false accusers.
An earlier version of this paper was presented at the symposium entitled “Damned If You Do, Damned If You Don’t: What the
Scientific Community Can Do About Whistleblowing” held during the Annual Meeting of the American Association for the Advancement
of Science, Seattle, Washington, 15 February, 1997. 相似文献
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Uri Kaplan 《当代佛教》2016,17(2):252-274
Contemporary Buddhist monastic communities often find some of the traditional Vinaya regulations to be outdated, insufficient, difficult to follow and counterproductive to the practice and propagation of the religion in the modern world. Focusing on the Korean Chogye Order, this paper will illustrate the manner in which monastics today negotiate between their historical disciplinary codes and current social values to formulate new Vinaya-related literature. It will demonstrate how the Order’s emerging legal system democratizes the monastic bureaucracy, objectifies financials and establishes a neutral punishment-based judicial system in line with the political values of secular society. In addition, it will introduce the recent creation of new Chogye Order Pure Rules, which update the Vinaya with original codification of modern consumerism, environmental ethics and technological use. Particular attention will be given to the way this new Vinaya construction represents explicit attempts to improve the reputation of the sangha in face of social critique. 相似文献