中国语境中的社会公德建构

在中国语境中,公德概念是宏观国家之德和微观公民之德的有机统一,立足于实践以国家之德"引渡"公众之德是实现两者统一的逻辑路径。宏观公德体现出人民对美好生活的向往,微观公德体现出社会的文明程度,两者的关系经历了"混沌一体""分化发展""有机统一"三个发展阶段,公德的内容由强调"齐一性"向注重"层次性"转变。真正落实公德两层面内容的有机统一是未来中国语境中公德研究的重点问题,也是中国公德建设方案形成的关键之笔。     

现代性语境下的德与法

在前提批判的意义上,法与法律有很大的不同,作为法哲学研究对象的法乃是包含着诸多个别性的普遍性,是实现了个别性的共同性,在此意义上,德与法有着共同的基础.在操作的意义上,德愈益扩大其范围,甚至在某些境况下,德与法构成了"重叠共识",这意味着,人类生活中的基本原则愈来愈显示出它的基础作用.当然,在现代性语境下,德与法的相互分离和相互交织则比我们想象的要复杂得多.由资本的运行逻辑所导致的一个直接结果就是市场社会的确立.市场社会是一套复杂的社会设置,它以欲望满足最大化为动力,以市场经济为环境,以科学技术为手段.市场社会不断要求着与之相匹配的游戏规则,而且决定着德与法的运行方式.     

论民族道德与政治道德

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。     

论民族道德与宗教道德

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。     

宗教道德与理性道德

大约在1998年底, 《中国青年报》曾有过一 次"关于大兵瑞恩与梁晓声"的讨论。起因是《拯 救大兵瑞恩》这部美国大片在中国播出后,媒体纷 纷发表评论文章,有人对于片中故事的真实性提出 质疑,认为在战场上让那么多的人付出生命代价去 救一个人,是不合常理的,是好莱坞对美国文化和 所谓美国精神的一种渲染罢了:也有人赞同影片所 传达的理念,以为即便这故事有点夸张或是虚构, 这种在战场上不轻易丢弃任何一位战友的精神却彰     

论民族道德与国家道德

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。     

Morality

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.     

Zone Morality

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.     

Everyday Morality

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.     

Abolishing Morality

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.

科学促进道德进步

眼下,针对官腐败、道德滑坡的社会现实,人 们呼吁要架构新的社会道德体系,以保障社会主义 市场经济体制改革和小康社会建设的顺利进行。这 本来是针对时弊、意在振兴、利国利民的高尚之举, 是符合人民需要和国家长远发展要求的基础建设, 值得大力提倡,但在如何架构新的社会道德体系上, 却存在截然不同的态度。其中,一种错误的认识认 为,我国目前存在种种不如人意的现象,主要归因 于无神论。认为: "彻底的唯物主义使人无所畏惧,     

Parental Morality and Family Processes as Predictors of Adolescent Morality

This study investigated the extent to which parents' moral thought and family processes are involved in the socialization of adolescent moral thought. Olson et al's (1992) Circumplex Model and White's (2000) Family Socialization Model provided the conceptual framework for predicting that families high in cohesion, adaptability and communication would facilitate the transmission of moral values between parents and adolescents more effectively than families low in these family processes. Results involving 218 adolescent-parent dyads revealed that perceived family cohesion and communication moderated the father-adolescent moral thought relationship; that several facets of both parents' morality significantly predicted adolescents' morality; and that all three family processes significantly predicted certain aspects of adolescent morality. Therefore the extent to which parents' socialize adolescent moral values will vary according to each parent's moral view, the strength of family processes and the content of moral thought being transmitted.