道德记忆的价值维度

道德记忆是人类运用其记忆能力,对其自身的道德生活经历进行记忆刻写而形成的一种记忆形式。道德记忆的价值维度,不仅在于它让我们记住了自己曾经有过的道德生活经历,更重要的在于它是建构人类道德生活的必要条件和重要内容。人类道德生活是由道德规范的强大生命力、道德文化传统、人类承担道德责任的事实等多种要素构成的一个系统,它的形成在很大程度上依赖人类的道德记忆状况。对于我们人类来说,刻写道德记忆本身也是一种道德责任要求。它要求我们每一个人严肃、认真、负责地对待自己的过去。     

文化主题与道德

文化主题,即文化的核心思想,其内涵的实质是文化的根本价值和诉求,其具体体现是表达文化核心思想的那个概念或命题。文化主题与道德紧密相连,一方面,文化主题内蕴着道德要求,并随着文化主题在实践中落实,其内蕴的道德要求会不断得到彰显和践行;另一方面,道德要求是文化主题的重要内容,赋予文化主题以道德意涵,其道德要求还是实现文化主题目标的重要条件。文化主题对于道德要求具有凝聚作用、指向作用和调适作用。     

中国古代社会道德践行机制及其当代价值探析

中国传统优秀道德文化蕴含着现代道德建设的丰富营养,它能为社会转型时期的中国提供一种道德文化资源。如何将传统优秀道德文化价值最大化,并建立优序良俗的社会秩序提供道德层面的基础,关涉到中国传统优秀道德在当代如何践行的问题。传统优秀道德文化的现代传承需要稳定的道德规范践行机制。古代社会道德规范的践行机制主要表现为三个方面:道德合法性的论证说明机制;有教无类、立德树人的道德教育和考核机制;崇贤明、举孝廉的道德推举评价机制。古代社会的道德践行机制为传统优秀道德文化的现代传承提供了可资借鉴的理论资源。     

休闲文化的道德意蕴

休闲作为一种独特的文化现象 ,是社会物质资料的创造达到一定阶段的产物 ,它反映着人类的道德文明程度。应该重视休闲文化的道德内蕴 ,扬升休闲文化的道德理性 ,强化休闲主体的道德追求 ,加强休闲文化的道德引导 ,发挥休闲文化塑造人的道德品格的作用。从伦理视角研究休闲文化现象 ,对于提升全民族的道德文化水平 ,加强当前道德文化建设具有重要的现实意义。     

宗教道德与现代道德建设

我国各大宗教是中国传统文化的重要组成部分，宗教道德是中华民族传统文化精神资源的一个重要方面。对宗教道德进行扬弃和提炼，继承和发扬它的传统美德，对于现代的道德建设具有现实的意义。     

当代中国民众对道德文化传统理念践行状况评价的实证分析报告

在已有研究的基础上,从目前关于中国道德文化传统理念的总结中提炼出忠、孝、和、礼、义、仁、恕、廉、耻、智、节、谦、诚十三项指标。对中国道德文化传统理念的践行情况进行了全国范围内的多阶段分层配额电话调查。通过对调查情况综合分析表明:中国道德文化传统理念在当前社会的践行基本情况良好,公民对道德文化传统理念中的孝、智、和的践行评价最高,对道德文化传统理念中的耻和廉的践行情况评价较差。公民认为中国道德文化传统理念中的孝、诚、和、廉是最为重要的维度。对中国道德文化传统理念的践行状况评价因职业、文化程度、性别的不同而不同,同时一定程度上受到城乡和政治面貌因素的影响。     

事实与价值之间——论史蒂文森的情感表达主义

事实与价值的关系问题一直是西方哲学争论的核心问题之一。在当代英美元伦理学的讨论中,这一问题往往表现为关于道德分歧以及解决这种分歧的道德论证的性质的争论。这种争论之所以重要,     

全球生命伦理学:共识的瓦解(下)——对全球性道德的探求:生命伦理学,文化战争和道德多样性

4 认真看待多元化：道德分歧和道德不同意见之间的轴线 道德和生命伦理学都是多元化的。任何关于生命伦理学的沉思,任何思考建立全球生命伦理学是否可能,都必须将道德多元化作为根基,如同多样性就是有很多意见,这是非常值得关注的。各种争论都可以看成是五种平行存在的轴线或者从五种不同的尺度考虑问题。     

简论道德文化

新时期应有的社会主义道德文化 ,具有先进文化的鲜明特征 ,是促进社会全面进步的精神动力的关键因素 ,它集中体现了文化教育人、引导人、培养人、塑造人的基本功能 ,并渗透于各种文化领域。文化建设的一个首要着眼点 ,应注重把道德文化确立为其主题选择。     

道德自觉·道德自信·道德自强

文化三自的提出和阐述对思考道德三自,即道德自觉、道德自信、道德自强有重要启示。道德自觉是指道德对于时代的伦理使命和教化责任要有一个自觉的担当和深切的认同,道德要努力地构建时代的精神高地。道德自信源于对中华文化的自信,表现为在内涵上,相信并坚守着自己道德文化的优势和优越;在外延上,相信并扩大自己道德文化的实力和魅力。道德自强源于它立足于人性内部,来自于人性自身,即道德可以自强是因为道德可以从人性自身汲取永恒的力量。与法律相比道德自身拥有一种自强的力量,拥有一种内在约束力和内在的驱动力。     

Attachment and Religion: The Need to Leave Our Secure Base: A Comment on the Discussion Between Granqvist,Rizzuto, and Wulff

Human stem cell research has revived long-standing debates regarding the sanctity and beginning of life. The current study addresses the issue by examining the ability of selected religiosity and personality variables to predict attitudes regarding stem cell research. Participants were given questionnaires measuring attitudes regarding stem cell research, along with the Need for Closure scale, the Internal Control Index, the Need for Uniqueness scale, religious orientation scales, and the Literal-Antiliteral-Mythological scale. Results indicate that those who hold more traditional religious beliefs are likely to oppose stem cell research for moral reasons, whereas those who have a more open-ended approach to religion are likely to be in favor of such research. Results also showed that personality variables were helpful in predicting people's confidence in institutions' ability to manage the ethical questions surrounding such research.     

人类胚胎的道德地位

胚胎干细胞技术的发展带来了干细胞来源的伦理争论,提出了如何看待"胚胎道德地位"的问题。围绕这一问题,有三种观点,它们分别从生物性、理性功能以及人的潜能性来界定胚胎的道德地位。通过对三种观点的分析,本文强调坚持人的尊严原则,是推动新兴生物技术发展的核心和归宿。     

GERT ON UNRESOLVABLE MORAL DEBATES

Abstract: Bernard Gert argues that, while the moral system contains a procedure for resolving most moral disagreements, it does not allow for such resolution in all cases. For example, it does not allow for the resolution of disputes about whether animals and human fetuses should be included within the scope of those to whom the moral rules apply. I agree with Gert that not all moral debates can be resolved, but I believe that Gert does not use all the argumentative resources available to philosophers to resolve them. I argue that considerations outside the moral system proper can be used to provide argumentative support favoring some positions over their rivals in moral controversies that Gert regards as intractable. I illustrate this with reference to the abortion debate. I also argue that reaching such conclusions about the superiority of one position over rivals need not result in moral arrogance.     

Anger and perception of unfairness and harm: Cultural differences in normative processes that justify sanction assignment

Drawing on moral foundation theory, the author found that in response to an infringement of intellectual property rights, both US and Chinese samples reported anger and evaluated the infringement negatively. The results also highlight the importance of considering cultural factors in moral decision‐making. Apparently, in Chinese culture, moral decisions tend to be norm‐based, even when people are assigning sanction to a transgression of the ethics of autonomy. In contrast, in American culture, moral decisions tend to be preference‐based. Furthermore, although people tend to express their anger through punishment and contempt and disgust with social exclusion, in the American context, due to its relatively high mobility, to express their moral anger, individuals prefer to sanction wrongdoing by socially isolating the wrongdoer.     

Culture wars: American moral divisions across the adult lifespan

Sociologists have argued that the public moral debate in contemporary America is characterized by a “culture war,” pitting “orthodox” and “progressivist” groups against one another (Hunter, 1991). This study addressed whether the culture war is evident in the moral thinking of ordinary Americans, and whether age-related patterns exist. Sixty fundamentalist Baptists (orthodox) and 60 mainline Baptists (progressivist) evaluated and reasoned about moral issues such as divorce and abortion. Each group was divided evenly into three age groups copsisting of young, midlife, and older adults. Moral reasoning was analyzed in terms of Shweder's (1990) ethics of autonomy, community, and divinity. Within all three age groups, progressivists used the ethic of, autonomy more than orthodox participants. Orthodox participants used the ethic of divinity more than progressivists. Orthodox and progressivist groups did not differ much in their use of the ethic, of community. Very few age group differences were found within the orthodox and progressivist groups. It is concluded that morality is conceived of in markedly different wasy by orthodox and progressivist groups, and that these conceptions are consistent across age groups.     

The ethics of human stem cell research

The medical and clinical promise of stem cell research is widely heralded, but moral judgments about it collide. This article takes general stock of such judgments and offers one specific resolution. It canvasses a spectrum of value judgments on sources, complicity, adult stem cells, and public and private contexts. It then examines how debates about abortion and stem cell research converge and diverge. Finally, it proposes to extend the principle of "nothing is lost" to current debates. This extension links historical discussions of the ethics of direct killing with unprecedented possibilities that in vitro fertilization procedures yield. A definite normative region to inhabit is located, within a larger range of rival value judgments. The creation of embryos for research purposes only should be resisted, yet research on "excess' embryos is permissible by virtue of an appeal to the "nothing is lost" principle.     

道德建设是和谐文化建设的主体内容

和谐文化是以追求和谐价值为指向,以构建和谐社会为目标,以和谐心理、和谐理念与和谐精神为核心内容的一种精神文化。建设和谐文化,是构建社会主义和谐社会必不可少的文化基础;而道德建设则是和谐文化建设的主体内容。     

The Growing Social and Moral Conflict Between Conservative Protestantism and Science

Due to conservative Protestant elites challenging scientists in the public sphere, and prominent scientists attacking religion, scholars have claimed that there is an increasing conflict between conservative Protestants and science. However, these claims have never been empirically investigated and these general claims do not specify what conflict is actually about. In this article I use the General Social Survey from 1984 to 2010 to examine whether conservative Protestants are increasingly opposed to the social and moral influence of scientists. I find evidence for increasing opposition by biblical literalist conservative Protestants to the involvement of scientists in social debates about moral issues.     

差序公正与差序关怀：论中国人道德取向中的集体偏见

在中国传统的道德取向中,既有皮亚杰、科尔伯格的“道德公正”,也有吉利根、诺丁斯的“道德关怀”,但是,这两种道德取向在中国社会是以“差序格局”的样态运作的,即以“差序公正”和“差序关怀”的形式存在于中国人的道德判断中。“差序公正”和“差序关怀”的概念准确地表征了中国人道德取向的集体偏见。随着改革的不断深入,各项制度的不断建立和完善,人们的现代化层次不断提高,这种集体偏见正在逐渐得到克服和纠正。     

网络主体的道德意识培养

为了保证网络社会的健康运行 ,网络道德建设已成为无法回避重要的课题。在网络道德建设中 ,我们必须注重培养网络主体的道德意识 ;在培养网络道德意识的过程中 ,我们既要坚持对网络主体的道德灌输、提高其道德认识能力 ,又要锻炼其道德意志并加强道德修养。