马克思主义生态伦理思想的演进及其新时代形态

启蒙以降,工业文明与环境危机的“辩证法”引发了人们对于人、自然、社会、科技等关系的生态伦理思考。西方生态伦理学率先以生态系统中的自然规律为依据,建构人与自然的道德关系;社会生态学等思潮基于环境危机的社会历史根源,论证了自然生态和社会生态的同构性;马克思以感性的实践活动作为人的生存论基础,揭示了贯穿于自然生态与社会生态中的精神生态向度;新时代中国共产党人以“两个结合”为遵循,坚持“以人民为中心”的主体性原则,基于“五位一体”的生态伦理观,为构建人类命运共同体提供了理论支撑。现代生态伦理思想否定之否定的逻辑进路及其新时代形态,既是人类现代化进程及其文明新形态的再现与预示,也是人、自然、社会、科技之间矛盾真正解决的时代智慧。     

生态幸福何以可能——从人与生态危机谈起

生态和幸福两个概念组合在一起时成了一种人类需求意义上的满足感.现代化社会一度出现了人与自然的危机和人与人之间的危机,即生态危机与人的危机,"天-人"时空内镜关系出现不可调和的矛盾冲突,这两者同时在全球现代化征程中并列出现,成为人类生存状态和生命状态的焦虑源泉.因此,在现代化征程中寻求生态幸福,确证人与自然的共生幸福关系,阐明人与生态幸福的内在关联,破除危机,成为人类社会亟待解决的问题.     

浅谈审美趋向与艺术教育

在人类社会发展进程中,个人的审美追求,审美趋势,与艺术教育和社会发展向来有着密切的联系。一个社会不论物质中的精神建设还是精神中的物质生活;不论是人的个性生存还是生存中的个性,美都具有积极的能动作用。从另一角度说,艺术也标志着某一时期社会的发展进程,标志着文化的进步和落后,同时强化人们的意识及世界观,推动着社会审美趋势的变化发展。为此,许多艺术家总是要通过艺术作品来向人们传达自己的理想、感情和审美观念,去影响人们的性情,改造人的灵魂。优秀的艺术品不仅使我们可以从中看到丰富的忠实的生活情景,并且还因为它体现了艺…     

生态危机是文化危机——读《启蒙之后》有感

人类在解决了经济学意义上的生存问题的同时却带来了生态学意义上的生存危机。原因何在?乐观的人们会认为是由于我们的经济和技术还不够发达。解决生态问题的关键是发展。当然还有些较清醒的人看到国际经济政治关系的不平衡和社会的非正义也是原因之一，因为这种不平衡和非正义影响     

诗意栖居——可持续室内环境的终极人文关怀

诗意栖居从古至今就是人居理念的美好理想,在当代的诸多危机面前,室内环境受可持续思想的影响,成为挽救人类生存栖息地的主要力量,它依然希望在困境中为人提供美好生活,帮助当代人类找回精神家园,其终极关怀是人、自然、社会协同发展,让人企及充满诗情画意和自然情趣的生活家园,这是诗意栖居的人生绝美境地。     

对技术理性批判的哲学思考

人类自从进入20世纪以来，科学技术的迅猛发展带来了物质层面的普遍繁荣和社会的极大进步，极大地改善了人们的物质生活，它理所当然地被视为人类现代文明的组成要素和内在原动力。然而，科技并非只是意味着幸福、享乐和希望，它也给人们带来了忧愁、痛苦和危机。由于科学技术的极端功利主义，片面追求经济利益原则，导致技术理性膨胀，人的价值理性的失落，偏离了人的根本目     

高校管理育人应体现人文精神

面对当代教育实践中科学教育主宰和人文精神流失所带来的种种教育悲剧和危机状况,"人文精神"一词在近来的素质教育研究中频繁见诸报端.有的学者在教育实践中给予了深切的关注,更多的理论工作者提出了拯救或建构的积极倾向与行为.北京师范大学顾明远教授阐述得十分深刻:"人文教育之所以重要,是因为它告诉人们,人类的文明是怎样产生的;人类社会是怎样组成和发展的;人对自然,人对社会,人对别人,人对自己应该有什么态度;什么是正义,什么是邪恶?     

现代社会的"道德迷宫"及其伦理出路

伦理作为社会的一种文化存在,是为人类生命过程提供解释并帮助人们应对生存困境的一种努力。现代社会转型导致了人类道德活动空间的变化,传统道德哲学提供的理论及其原则已无法解释和应对现代社会复杂的道德状况,伦理危机状态下的社会成员生活在无所适从的"道德迷宫"之中。在伦理危机四起、"道德迷宫"叠出的现实社会,根据现实社会结构的变化实现相应的伦理建设成为我们当前亟须解决的迫切任务。组织伦理是帮助社会摆脱现代性伦理危机,走出"道德迷宫"的关键。     

从佛教缘起的角度看"经济人"假说之不足

西方文明在"经济人"思想的引导下产生了工业革命,进而实现了现代化.但是,"经济人"思想的自利性,忽视了人与人、人与自然、人与社会的依存关系,使西方社会在实现物质文明的同时,产生了种种危机.而这些危机的解决有赖于一种新的伦理思想,以重新审视经济发展和人类存在的关系.佛教缘起观是一种从社会、个人和环境相互共生的视角,来看待社会发展的伦理思想,它对克服现代社会发展的各种片面性有积极的借鉴作用.     

类同一性与群体差异性:道德产生的可能性与必然性——兼与易小明商榷

人类最初的生存状态是群聚,群聚是人的类属性的自发聚集,它使人类本能地意识到人类的同一性;群聚之后人类走向群居,群居是人的群体属性的自觉结合,它体现了人类的同一性之外的群体差异性.类同一性使人类能够彼此交往,是道德产生的可能性主体基础;群体差异性使人类必须交往,是道德产生的必然性主体基础,二者都是道德产生的主体基础.     

四川汶川大地震心理危机干预的思考

面对大地震我们如何应对？突发的灾难除了顷刻间造成大量人员伤亡和财产损失外,还会对人们的心理产生巨大影响。帮助灾区人民渡过心理创伤,减少心理疾病的发生和对心理社会功能的后遗影响。灾后心理危机同样是灾难,灾后心理疏导需专业人员,抗震救灾与灾后的心理干预同等重要。     

Police perspectives on responding to mentally ill people in crisis: perceptions of program effectiveness

In this study, we sampled sworn police officers from three law enforcement agencies (n=452), each of which had different system responses to mentally ill people in crisis. One department relies on field assistance from a mobile mental health crisis team, a second has a team of officers specially trained in crisis intervention and management of mentally ill people in crisis, and a third has a team of in-house social workers to assist in responding to calls. Calls involving mentally ill people in crisis appear to be frequent and are perceived by most of the officers to pose a significant problem for the department; however, most officers reported feeling well prepared to handle these calls. Generally, officers from the jurisdiction with a specialized team of officers rated their program as being highly effective in meeting the needs of mentally ill people in crisis, keeping mentally ill people out of jail, minimizing the amount of time officers spend on these calls, and maintaining community safety. Officers from departments relying on a mobile crisis unit (MCU) and on police-based social workers both rated their programs as being moderately effective on each of these dimensions except for minimizing officer time on these calls where the MCU had significantly lower ratings. © 1998 John Wiley & Sons, Ltd.     

Crises and spiritual growth

The principal concern of this essay is the spiritual growth which life crises make possible. My assumptions are a) that every crisis can arouse within us a fresh awareness of the transcendent source of and goal for every human life, and b) that precisely in the trauma which every crisis brings, we are given the opportunity to reassess the principles by which we have lived, in the direction of a more encompassing and adequate set of values, informed by a deeper faith. For such reassessment to occur, however, we must be willing to call into question our whole lives, and not just those decisions contributing to the specific crisis now confronting us. I believe that close to the very heart of pastoral work is that enlivening and encouraging pastoral presence which supports change in the face of obstacles and overwhelming anxiety, and which mediates the Giver of Life in a way which makes radical change truly possible. I elaborate upon this conviction in two sections: the first discusses the role of the pastor in crisis intervention and the second advances the claim that exacerbating a sense of crisis for the sake of facilitating peoples' growth in faith is the uniquely pastoral contribution to helping people in crisis.     

Network Techniques: Case Studies in the Screening-Linking-Planning Conference Method

This article describes a technique for receiving, assessing, planning, linking, and monitoring people in crisis. Called the Screening-Linking-Planning (S-L-P) Conference Method, the technique takes advantage of certain characteristics of people in the heat of crisis that make them particularly amenable to change and allow a care-giver to promote marked positive growth in brief periods of time. The method encourages the social network of the person in crisis to cluster around the person in a supportive way, to make positive expectations, and to provide feedback for identity-repair purposes. The technique has proved effective with persons in acute crisis as well as those who have chosen a career of chronic crisis (i.e., chronic patienthood). A major part of this paper is devoted to case studies describing the application of this technique in a variety of situations.     

A choice mind-set increases the acceptance and maintenance of wealth inequality

Wealth inequality has significant psychological, physiological, societal, and economic costs. In six experiments, we investigated how seemingly innocuous, culturally pervasive ideas can help maintain and further wealth inequality. Specifically, we tested whether the concept of choice, which is deeply valued in American society, leads Americans to act in ways that perpetuate wealth inequality. Thinking in terms of choice, we argue, activates the belief that life outcomes stem from personal agency, not societal factors, and thereby leads people to justify wealth inequality. The results showed that highlighting the concept of choice makes people less disturbed by facts about existing wealth inequality in the United States, more likely to underestimate the role of societal factors in individuals' successes, less likely to support the redistribution of educational resources, and less likely to support raising taxes on the rich-even if doing so would help resolve a budget deficit crisis. These findings indicate that the culturally valued concept of choice contributes to the maintenance of wealth inequality.     

Ideology, Social Ethos, and the Financial Crisis

The crisis of 2008?C2009 has been viewed primarily as a financial one, which has spilled over into the economy more generally. I want to argue that there is a much deeper crisis, of which the present one is a result. The deeper crisis is political: more specifically, it is a crisis in the ideology and social ethos of the American people. I refer to what has happened to the thinking of United States citizens since the Second World War, and the dangers that that transformation entails for world peace and cooperation??let alone the creation of an economic regime in which deep financial crises do not occur. Short of a change in the ideology of a many of its citizens, I do not believe the United States can succeed in preventing a repeat performance, perhaps many encores, which become increasingly severe.     

Disruptions and General Distress for Essential and Nonessential Employees During the COVID-19 Pandemic

Journal of Business and Psychology - The COVID-19 pandemic and outbreak response represent a global crisis that has affected various aspects of people’s lives, including work. Speculation is...     

关于严重突发事件危机干预的研究评述

对国外关于严重突发事件危机干预的研究作了概览与评述。认为有两点值得关注：其一,危机干预中的评估的重要性。在干预中,评估是进行干预的前提条件,更贯穿干预过程的始终。干预者必须通过不断评估确定危机的严重程度,不断确定当事人的心理状态,才能确定采用相应的应付策略和支持系统等。其二,国外许多不同的干预模式具有3个特征：一是阶段划分技术,将干预过程划分为不同的阶段,针对不同阶段的特点采取不同的措施与策略。二是整合倾向,将不同的干预模式、支持资源加以整合,使干预的效果达到最佳水平。三是特异性发展,即针对不同人群、不同应激情境作深度拓展,发挥干预的特异性效果。“非典”流行对我国的危机干预体系是一个严峻的考验,我国面对严重突发事件的危机干预体系还有待于健全。虽然不能照搬外国的干预模式,但是其思路与技术、经验与教训还是值得我们借鉴的。     

Career guidance and therapeutic counselling: sharing ‘what works’ in practice with young people

Many young people in the UK and across the world, where austerity measures are biting deep, find themselves at a time of crisis and uncertainty in their lives. The assumptions previously held of clear and straightforward career paths are being challenged and ‘career’ has come to mean more than simply ‘work’ or ‘employment’. This has implications for career practice, where career advisers are engaging with a range of complex issues in their guidance interactions with clients. This article draws on research undertaken with therapeutic counsellors into ‘what works’ when counselling young people. It offers career practitioners the opportunity to reflect on four key emerging themes and to consider how the discipline of therapeutic counselling might inform guidance practice.     

Value Crisis: Affective Organization of Personal Meanings

The focus of this article is on the specific affective organization of the self in a value crisis. Whereas the self is conceptualized as an organized system of personal meanings, a value crisis is defined as a disorganization of this system. Personal meanings were investigated using a self-confrontation method that is sensitive to the affective properties of personal meanings and their organization into a composite whole. Three groups of students were compared, one high, one medium, and one low in value crisis. Results indicate that the high crisis group had a lower level of intensity of affect referring to self-enhancement, a lower intensity level of affect referring to contact and union with the other, and a lower level of positive affect in comparison with the other groups. In addition, negative meanings were more generalizing in the self of subjects in crisis, whereas positive meanings were more generalizing in the self system of those not in crisis. Moreover, people in crisis showed more discontinuity between their past and future than those not in crisis. Special emphasis was placed on the specific affective organization of subjects in crisis. Two idiographic case studies were presented to illustrate meaningful exceptions to the rule. It was concluded that value crisis is an “in-between state” involving the risk of disorganization of the self, but at the same time including opportunities for innovative self-development.