社会公平:在底线诉求与最大诉求之间建构内在张力

多种所有制形式下的利益主体多元化及中国社会结构的分化,导致社会公平呈现为底线诉求与最大诉求并存的二维空间结构.中国社会的公平危机最突出地体现为底线危机,实质就是基本物品被剩余化分配的危机,根源于公平二维度之间的外在对立与紧张.建构社会公平就是在公平二维度之间建构内在张力,根本途径就是坚持包容性增长,既保持底线又刺激增量,从而真正化解公平与效率的冲突.     

论网络行为的道德底线

网络化时代,厘清并恪守网络行为的道德底线对规范网络行为、加强网络道德建设尤为重要。道德底线是整个道德建筑的基石。在伦理学意义上,网络行为是现实的人借助网络进行的、自主自愿的、具有道德意义的行为,其所涉及的伦理关系本质上是人与人之间的利益关系。网络行为的道德底线,究其本质是网络主体之网络道德行为的底线,即不损害其他网络主体的正当利益。恪守网络行为的道德底线,关键是需要众多网络主体强化主体意识、牢固树立网络行为底线意识,加强道德自律。     

何怀宏"底线伦理"思想刍议

何怀宏以一种普遍主义的底线伦理学的视角,对中国传统的心性良知理论进行了高蹈道德与基本伦理的区分与剥离。这一学术努力不仅让我们从道德伦理角度看到中国古代传统思想的资源和局限,更让我们看到了在一个现代法治社会中建立和维护"底线伦理"的有效机制的重要性。而其后何怀宏以其持续的伸展到社会正义和精神信仰的学术努力,为他的"底线伦理"理论建构了一个基本完整的思想体系,在这一富于思想意义的架构中,"社会正义"是现代个人伦理的制度保障,而"个体信仰"则成为支持和提升底线伦理的一种力量。     

必须守住医学伦理底线

1　医学伦理底线受到市场经济的冲击在医学界 ,医学伦理道德受到了来自市场经济的冲击。在经济利益的驱动下 ,医学道德在许多方面退守到了伦理底线 ,而伦理底线并未被有效守住。病人应当享受医疗权、知情权、不受伤害权、不被欺诈权和隐私权等。保护和实现病人的这些权利 ,是医学道德的伦理底线。这些医学伦理底线是不能被突破的 ,否则 ,医疗行为将完全被利益驱动 ,最终将远离医学目的 ,导致医疗行为与医学目的的背离。1 1　市场经济利益驱动使医学伦理底线受到冲击社会各方面在批评不良医德现象时 ,常常把矛头对准第一线的医生。其实 ,不…     

当代道德生活中的底线伦理

当代道德生活中底线伦理问题的提出,有着深刻的社会根源和学科基础。对于底线伦理问题的考察,必须把它纳入到关于整个社会道德生活的理论框架中去。底线伦理确立社会制度的基本道德和个人行为的基本规范,成为解决重大道德问题的共同信念的伦理基础,又受到在根基和多元互动中的终极关怀的支撑和超越,有机地形成了当代中国社会的道德结构。作为个人行为规范的底线伦理的保障,主要有待于文化生态的完善;至于作为社会制度道德的底线伦理的保障,则呈现出更复杂的状态:以合理界定国家和公民之间相互性的权利与义务关系为核心,处理好和平、自由和正义这三个目标之间的关系。     

在"互镜"中寻求"合作"——现代性视域中的规范伦理学与德性伦理学之争

面对现代社会的各种道德危机,尤其是在解决现代人如何安身立命的重大生存论问题上,规范伦理学与德性伦理学究竟处于何种关系,亟待从理论层面加以澄明。对之把握,需要摒弃"二元对立"的抽象思维,立足现代道德生活的完满诠释与理解。现代道德生活既追求社会秩序,又崇尚道德理想,希冀幸福生活。由此,现代道德生活既需要能够守住道德底线的规范伦理学,也需要能够满足人们对美好生活热烈追求的德性伦理学。不管是规范伦理关于道德的外在约束,还是德性伦理从主体内在阐发的幸福期待,都旨在回应现代人道德生活的重大问题。     

从底线伦理到终极价值的转换和实现——兼以社会主义核心价值认同为视角

底线伦理与终极价值既有区别又相互联系。从底线伦理到终极价值的转换和实现是道德建设中的难题。社会主义核心价值体系的提出为破解这一难题开拓了一条有效途径。在社会主义核心价值体系中底线伦理与终极价值实现了辩证统一。从道德发展层次来看,道德价值的培育是二者转换与实现的中介与桥梁。因此,加强核心价值认知教育是二者转换与实现的思想前提;努力实践核心价值是二者转换与实现的基本途径;营造认同核心价值伦理生态环境是二者转换与实现的重要条件。     

试析行政选择中的伦理妥协及其思想渊源

行政伦理妥协 ,是行政主体处于善善同类性质的两难困境时进行道德选择的一种特殊形式。在现实的政府行政过程中所存在的“最小的恶”、道德中立、道德缄默、伦理放逐等现象 ,只是行政伦理妥协的异化表现形态 ;而性恶论、功利主义和“经济人假设”则对行政伦理妥协的异化现象的产生有着直接的思想影响。本文的结论是 :为了防止行政伦理向恶妥协 ,必须构筑行政伦理底线     

论公益伦理主张的权利——兼论道德权利的含义

道德权利是道德权利主体在社会生活中基于人而应当平等享有的，并应由道德来伸张和保障的地位、自由和要求。公益伦理主张的权利主要指公益伦理的客体——弱势群体基于人而享有的，并应当由道德来伸张和保障的生存权、就业权、受教育权以及社会保障权等基本权利。     

人体基因专利保护的伦理反思

基因专利触及人类的道德底线,危及人类的道德传统与基本信仰.基因专利保护带来了重重的伦理困境.这种伦理困境主要表现在三个方面.第一,基因专利侵犯了人的基因自主权、隐私权;第二,基因专利亵渎了人的最高价值与尊严,破坏了对生命的神圣信仰;第三,基因专利保护违背社会公正.     

弱势群体判断对不同价值语义启动下道德判断的调节效应研究

通过行为实验探讨了公平正义和人文关怀这两种基本道德价值的语义启动对涉及弱势群体的道德两难问题判断的影响。研究结果表明,不同道德价值语义启动对道德判断有显著影响,具体表现为：在公平正义启动状态下,人们的道德判断不会对弱势者有明显的道德宽容偏向。当个体处于恻隐关怀启动状态时则会出现明显的道德判断弱势者效应,即对弱势群体的道德判断存在显著的宽容偏向。进一步的检验表明弱势群体判断在道德价值语义启动与道德判断中起着显著的调节作用。本研究不仅从实证的角度证实了道德价值语境在道德判断中的重要性。同时文章还指出在面对重大社会负性事件时,政府、社会媒体、学术界应该呈现怎样的道德价值语境是一个既具有突出现实性和重要理论性的问题。     

刍议社会性弱势群体健康需要与供给

弱势群体包括生理性弱势群体和社会性弱势群体。社会结构转型使我国社会性弱势群体的问题日益凸显。特别是健康问题和它的弱势地位形成了“弱势——不健康——更弱势”的恶性循环中。从生理、心理、道德、社会四个层次探讨社会性弱势群体的健康需要以及健康服务的供给状况,以期找出社会性弱势群体健康需要与供给的矛盾,打破社会性弱势群体弱势的循环链,解决民生问题。     

交往理性与德育理念的重建

哲学意义上的交往理论,尤其是哈贝马斯的交往理性可以解决当前目的理性泛滥带来的的德育危机。交往德育是在超越灌输德育的基础上,对主体存在、人的存在目标和生存意义提出本质追问并提供某种可能性诠释的德育理论。它是一种扬弃与超越灌输德育而又与灌输德育截然不同的德育理念,是德育发展的必经阶段。     

Moral outrage mediates the dampening effect of system justification on support for redistributive social policies

To understand how and why people tolerate ongoing social and economic inequality, we conducted two studies investigating the hypothesis that system justification is associated with reduced emotional distress and a lack of support for helping the disadvantaged. In Study 1, we found that the endorsement of a system-justifying ideology was negatively associated with moral outrage, existential guilt, and support for helping the disadvantaged. In Study 2, the induction of a system-justification mind-set through exposure to "rags-to-riches" narratives decreased moral outrage, negative affect, and therefore intentions to help the disadvantaged. In both studies, moral outrage (outward-focused distress) was found to mediate the dampening effect of system justification on support for redistribution, whereas existential guilt (Study 1) or negative affect in general (Study 2; inward-focused distress) did not. Thus, system-justifying ideology appears to undercut the redistribution of social and economic resources by alleviating moral outrage.     

Building a terrorist house on sand: a critical incident analysis of interprofessionality and the Prevent duty in schools in England

ABSTRACT

In 2015, a duty came into effect requiring all public bodies, including schools, to engage with the UK Government’s Prevent counter-terrorism strategy. This article presents two case studies from mid-size English cities, exploring the moral prototypes and institutional identities of professional mediators who made schools aware of their duties under Prevent. Mediators in each case included serving and former police, teachers and policy advisers, the majority of whom are now private consultants or operating small 3rd sector agencies. Drawing from in-depth interviews with 14 professionals, the article details the ways in which participants constructed their relationship to normative, deliberative and legal obligations. The article focuses on the recurrence of a high profile critical media incident in which a young child was allegedly subject to a referral for writing about living in a ‘terrorist’ (rather than ‘terraced’) house. Reaction to this incident was archetypal of the fear of media moral panic in reconstituting mediators’ identities as Prevent professionals, illustrating how the enframing of events shifts professional moral codes, policy interpretation and implementation.     

Time for Values: Responding Educationally to the Call from the Past

This paper rethinks the fostering task of the teacher in a time when it, paradoxically, has tended to become marginalized and privatized despite its public urgency. Following post-holocaust thinkers such as Hannah Arendt and Zygmunt Bauman, the position explored here is radical in the sense that it takes ‘the crisis of traditions’ and the erosion of a common moral ground or value basis seriously, and it is conservative in the sense that it insists on responding educationally to the call from the past by returning to (a) the moral character of our existence and (b) our own embeddedness in the incompleteness of living traditions. The argument is that there is a difference between educating for common values—which entails a belief in pre-existing commonalities—and making values common in and through education. The latter, we argue, entails an aspiration for continuously creating new commonalities and for cultivating the ability to act and judge as a thinking moral agent in specific, lived and worldly cases. In this sense, the fostering task of the teacher is to create commonality of what is not (yet) common, turning the liberal democratic values of the past into contested objects of study.     

《周易·蒙卦》的童蒙道德养成教育观

在<周易·蒙卦>中,反映了西周初期的有价值的童蒙道德养成教育观.它经后代学者的继承和阐发,逐渐形成了一个童蒙道德养成教育的思想体系.诸如"亨行时中"的价值目标,至诚求道而顺教的为学态度以及包容挚诚、严格得当的师道原则,等等,朴实而辩证,值得我们今天在未成年人道德养成教育中加以借鉴.     

Groups as gatekeepers to genomic research: conceptually confusing, morally hazardous, and practically useless

Some argue that human groups have a stake in the outcome of population-genomics research and that the decision to participate in such research should therefore be subject to group permission. It is not possible, however, to obtain prior group permission, because the actual human groups under study, human demes, are unidentifiable before research begins. Moreover, they lack moral standing. If identifiable social groups with moral standing are used as proxies for demes, group approval could be sought, but at the expense of unfairly exposing these surrogates to risks from which prior group approval is powerless to protect them. Unless population genomics can proceed without targeting socially defined groups, or can find other ways of protecting them, it may fall to individuals to protect the interests of the groups they care about, and to scientists to warn their subjects of the need to do so.     

The Problem of Evil: A Solution From Science

In this essay, I attempt to solve the problem of the existence of evil in a world created by an omniscient, omnibenevolent, omnipotent God. I conclude that evil exists because God wanted to create moral creatures. Because choice is necessary for morality, God created creatures with enormous capacities for choice—and therefore enormous capacities for evil. Material creatures are subject to pain and death because, for such creatures, moral choices are deeply serious. The laws that underlie the material world and from which material life arises are such that, from their workings out on a planet that can support life, natural evils happen.