Human Community with a Shared Future,Shared Values of Humanity and New Model for Human Advancement

The building of a shared community requires enduring efforts. The human community with a shared future is the largest community of human society for nation-states so far, an inevitable result of globalization. In this era, globalization needs to be oriented at demolishing the false universality in the past and rebuild the genuine universality, which makes building a human community with a shared future constructively logical in contemporary globalization. The new universality is the shared values of humanity. In essence, the shared values of humanity are a “common good” formed by all nations for their common interests, common needs, and common development, which makes them a new universality. The emergence and formation of the shared values of humanity was developed naturally in the long term among the exchanges of all nations. From the perspective of the thinking mode, the shared values of humanity focus on the “communicative rationality” in the intersubjectivity of the countries and the nations instead of hegemonic rationality, while adhering to the consultative principle. From the perspective of the internal structure, the shared values of humanity unite the value of existence and development. Their fundamental connotation reveals that the shared values of humanity dialectically unite cultural commonness and particularity. Building a human community with a shared future and its core shared values has in fact proposed a new model for human advancement. The fundamental connotations of the new model for human advancement can be classified into three aspects: new cultural value, the new paradigm of civilization, and new cultural experience.     

The Dialectic Relationship Between the Shared Values of Humanity and a Human Community with a Shared Future

General Secretary Xi Jinping deeply grasps the overall strategic situation of the great rejuvenation of the Chinese nation and great changes in the world unseen in a hundred years, and forms the important thought of carrying forward the shared values of humanity of peace, development, fairness, justice, democracy, and freedom and promoting the building of a human community with a shared future. The shared values of humanity provide value basis for the community, confirm the morality of the community, and lay the foundation of value recognition for building the community. A human community with a shared future is the practice area for the shared values of humanity, providing it with a real subject and delimiting the boundaries of the times. The shared values of humanity and a human community with a shared future complement each other, and are dialectically unified in the planning and grasp of the “two overall situations,” i.e., the overall strategic situation of the great rejuvenation of the Chinese nation and great changes in the world unseen in a century．     

Shared Values of Humanity Are the Ethical Foundation for Building a Human Community with a Shared Future

On the basis of recognizing the diversity of cultures and civilizations in the world and the existence of different values among people of different nations, regions, and countries, the shared values of humanity pursue after the largest common ground and greatest convergence of values of all mankind. Shared values of humanity are the deep cultural structure of a human community with a shared future, and value and ethical consensus is necessary to form at the global level to promote the building of a human community with a shared future. Shared values of humanity embody the public good of all peoples and countries in the world in the fields of common interests, needs, and development, serve as the ethical guidelines for reconstructing the rules for interaction and order of communication of the international society in the era of globalization, and represent the ethical vision for the development of a human community with a shared future. Shared values of humanity lay the ethical foundation for promoting the construction of a human community with a shared future. Specifically, peace and development represent the ethical consensus on the survival of the community; fairness and justice advocate the new ethical consensus on international relations formed within the framework of the community; and democracy and freedom demonstrate the political-ethical consensus of the community.     

On the New Form of Human Advancement and the Shared Values of Humanity—From the Perspective of the Relations Between Particularity and Universality

The relation between particularity and universality provides an important perspective to understand a new form of human advancement and the shared values of humanity, as well as their relations. On the one hand, as a unique state of civilization, a new form of human advancement is universal to a principle extent. China is moving closer to the center of the world; it will only give its particularity only if it can create universality since human universality is the essential attribute of socialism. A new form of human advancement also addresses universal problems facing mankind, embraces existing cultures, and coexists with them in harmony. On the other hand, as a reference to universal value, the shared values of humanity are precisely based on the particularity of “realistic man.” The difference is a premise that fundamentally defines how common is possible. Humanity is in the complex relationship between various groups and individual subjects, whose common values have the nature of good means to serve the universal purpose, and whose essence is the public value in the international community. Both a new form of human advancement and the shared values of humanity highlight the principal position of China. The connotation of the shared values of humanity constitutes the fundamental component of the core values of a new form of human advancement which in turn implements the shared values of humanity. Carrying forward the shared values of humanity poses higher requirements for China to develop a new form of human advancement.     

The Thought of Building a Human Community with a Shared Future: Inheritance and Innovation to Marx’ s Thought of Community

Marx’s thought of community has experienced three stages in logic and is rooted in the social fundamental contradictions between productive forces and universal communication in content. It reflects the evolution of history into world history and human’s free and all-round development tending towards the unity of individuals and communities. Faced with the profound changes never seen in a century, the thought of building a human community with a shared future inherits and carries forward Marx’s idea of community in three aspects, i.e., the practice of building a social community, the ultimate focus on human destiny, and the grand vision of promoting historical development in human society. In addition, under the historical context of socialism and capitalism coexisting, the thought of building a human community with a shared future creates and shows a new state of Marx’s idea of community in three aspects, namely, dimension remodeling, path reshaping, and value reinterpretation. It presents a new model for historical significance and human civilization of a world of openness, probability and promise to promote the transformation from the modern society to a human society.     

Life-Ecology Integrated Security in Building a Global Community of Health for Human Beings

The sudden onslaught of the COVID-19 pandemic brought people the most serious global public health emergency since the end of World War II. Posing a threat to human survival and development, the pandemic has given prominence to global issues concerning life safety and ecological security and triggered studies on their integrated advancement. Only by fully understanding the importance and urgency of the life-ecology integrated security and establishing the new idea, new strategy, new plan, and basic path can we survive deadly emergencies, build a community with a shared future and health for all, and jointly contribute to and share the benefits of a safe, healthy and beautiful world with common prosperity, long-lasting peace and stability of humanity.     

Relational Ethics of Globalization under the COVID-19 Pandemic

Globalization has been going on for a long process, although controversial, never stopping the pace of development. Since the outbreak of COVID-19 which profoundly changed human society and human life, globalization has been facing unprecedented resistance and challenges. Returning to various debates on globalization ethics, analyzing various problems that occur in the process of globalization development, this article starts from relational ethics, aiming to demonstrate the rationality of the sustainable development of globalization in the post-pandemic era. It will argue that although globalization will have new forms and contents under the new situation, the overall trend will not be reversed. It stresses the significance and urgency to explore the discourse construction of the human community with a shared future and the relational ethics of globalization in the post-pandemic era from the perspectives of history, reality, and methodology.     

WHEN COWORKERS AND MANAGERS QUIT: THE EFFECTS OF TURNOVER AND SHARED VALUES ON PERFORMANCE

We examined the relationship between work unit, direct management, and overall management turnover and performance improvement following an intervention in fifty work units in multiple organizations in eight countries. Direct management turnover was negatively related to performance improvement, while work unit and overall management turnover were not. We also investigated shared values as a moderator of the turnover-performance relationship and found that high shared values buffered the negative effect of overall management turnover on performance improvement. The results are noteworthy, as they point to the importance of examining turnover at different organizational levels and identifying moderators of the turnover-performance relationship.

Building value-based partnerships: toward solidarity with oppressed groups

We propose a value-based conceptualization of partnership, defining partnership as relationships between community psychologists, oppressed groups, and other stakeholders, which strive to achieve key community psychology values (caring, compassion, community, health, self-determination, participation, power-sharing, human diversity, and social justice). These values guide partnership work related to the development of services or supports, coalitions and social action, and community research and program evaluation. We prescribe guidelines for building such partnerships and conclude by considering some of the challenges in implementing value-based partnerships.     

和平心理学的三种理论模型

和平心理学把提升人的幸福与尊严、促进社会和谐进步、实现世界和平作为终极研究目标。但在研究领域内部,不同流派存在的观点并不一致,也难以统一到同一个理论框架中。关于和平心理学的相关理论,大致可以归结为三类模型:积极和平心理理论模型、和平文化心理理论模型、和平进化心理理论模型。以上三种研究模式都认同回归心理学的和平价值,挖掘个体和平潜能,建立星球公民责任感。未来的和平心理学需要克服现有人性观的片面性,树立全面的人性观; 克服过分强调积极和平的倾向,建立全面的和平心理学研究观; 超越零和思维,深入学习“人类命运共同体”深刻内涵,推动我国和平心理学研究发展。     

人类命运共同体信念的结构探索与量表编制

党的十八大提出“倡导人类命运共同体意识”。人类命运共同体信念的心理结构尚不清晰,亦缺乏有效的测量工具。研究一和研究二分别采用词汇自由联想和质性研究对人类命运共同体信念进行结构探索。研究三编制了人类命运共同体信念量表,并检验其信效度。结果显示,人类命运共同体信念包含四个因子,分别为和平共处、休戚与共、合作互助和可持续发展。人类命运共同体信念量表具有良好的信、效度,符合心理测量学标准,可用于人类命运共同体信念的测量。     

Moral duty or moral defence? The effects of perceiving shared humanity with the victims of ingroup perpetrated harm

Previous theory and research suggests that perceiving shared humanity with others should be a positive force for intergroup relations. The present research considers the alternative possibility, that notions of shared humanity might protect people from feelings of guilt over ingroup perpetrated harm by obscuring the ingroup's unique role in these events. Consistent with this idea, Study 1 (N = 58) found that perceiving shared humanity with a harmed outgroup was associated with less guilt and stronger expectations of forgiveness among members of the perpetrator group. Study 2 (N = 52) demonstrated that these effects only occurred when the moral integrity of the ingroup was open to question. When ingroup morality was instead secure, defensive use of humanity was not apparent. Together, these studies suggest that perceiving harmful ingroup actions as ‘only human’ can sometimes be a moral defence that absolves group members of feelings of responsibility for wrongdoing. Copyright © 2010 John Wiley & Sons, Ltd.     

Thinking for Tomorrow: reflections on Avner de-Shalit

ABSTRACT According to Avner de-Shalit, our relationship with future generations is one of obligation based on welfare rights, not on basic human rights. This is because welfare rights derive from a shared community, and because we and future generations are members of the one 'transgenerational'community. I argue that although it is correct to ground our relations to possible future people in the concept of community, it is wrong to think that rights-talk of any kind is an adequate articulation of that sense of community. To present the issue of our relationship with future generations in terms of a choice between human rights and welfare rights misrepresents the nature of reasoning on these sorts of concerns. In a properly developed communitarian position there is a model of philosophical reasoning that can better articulate and interpret our intuitions about community in general and about our relations to potential future people in particular. Furthermore, such articulations can give those intuitions persuasive force.     

共享心理模型的前因变量研究：群体合成特征的视角

以192个被试组成64个三人团队,通过计算机完成团队合成任务,从群体合成特征的视角出发探讨共享心理模型的前因变量。结果表明:团队成员的价值取向合成特征和初始心理模型合成特征对于共享心理模型的形成具有显著的主效应;群体合成特征与合作任务的信息分布特征形成了显著的交互效应,表明共享心理模型的形成存在潜在的信息分布依存性。最后对研究结果在共享心理模型理论研究上的意义和进一步研究的方向进行了讨论。     

Culture,religion, and the underlying value dimensions of the metapersonal self-construal

The metapersonal self-construal (MPS) is presented in the context of a three-factor model of self-construal that is grounded in the literature on culture and values. The MPS is an understanding of the self as profoundly interconnected with all humanity and nature. It is distinct from the independent and interdependent self-construals and may emerge from one's cultural, religious, or spiritual background. Relating self-construal with a structural model of values, Study 1 indicated that while the independent and interdependent self-construals marked each end of a continuum, the MPS was associated with a unique cluster of values centred around universalism. Studies 2 and 3 found support for the predicted effects of membership in Buddhist groups and identification with Aboriginal culture on MPS. These results support the MPS as a unique understanding of the self that reflects surrounding beliefs and values. Implications for understanding the relationship between spirituality and well-being are discussed.     

Training Aboriginal Practitioners in Cognitive Behavioural Therapy

Comments on an article by Bennett‐Levy and colleagues. This commentary reviews a dissemination of cognitive behavioral therapy (CBT) for Aboriginal Australians, with regard to the strengths of the dissemination effort and areas for future efforts. As an initial step in bringing CBT to a population that has been severely limited in access to evidence based practice, despite a notable need, this study was an important step forward. Feedback from the participatory action research group (n = 5 Aboriginal Australian counsellors) identified CBT elements and adaptations perceived to be particularly effective with Aboriginal Australian clients. Case conceptualization was identified as a potential avenue for further tailoring CBT to the individual needs of clients. Several factor including the success of the dissemination effort, reports that clients shared CBT techniques with their communities, and the skill‐building nature of CBT raised the possibility of future community‐based dissemination.     

Shared emotions

Existing scientific concepts of group or shared or collective emotion fail to appreciate several elements of collectivity in such emotions. Moreover, the idea of shared emotions is threatened by the individualism of emotions that comes in three forms: ontological, epistemological, and physical. The problem is whether or not we can provide a plausible account of “straightforwardly shared” emotions without compromising our intuitions about the individualism of emotions. I discuss two philosophical accounts of shared emotions that explain the collectivity of emotions in terms of their intentional structure: Margaret Gilbert's plural subject account, and Hans Bernhard Schmid's phenomenological account. I argue that Gilbert's view fails because it relegates affective experience into a contingent role in emotions and because a joint commitment to feel amounts to the creation of a feeling rule rather than to an emotion. The problems with Schmid's view are twofold: first, a phenomenological fusion of feelings is not necessary for shared emotions and second, Schmid is not sensitive enough to different forms of shared concerns. I then outline my own typology that distinguishes between weakly, moderately, and strongly shared emotions on the basis of the participants’ shared concerns of different degree of collectivity, on the one hand, and the synchronization of their emotional responses, on the other hand. All kind of shared emotions in my typology are consistent with the individualism of emotions, while the question about “straightforward sharing” is argued to be of secondary importance.     

价值观的神经机制:另一种研究视角

神经机制分析是价值观研究的一种新视角.内稳态机制和情绪反应的固有模式可能体现出价值观的神经生物原型.社会认知神经科学试图从子价值观、价值取向、价值观结构等方面寻找价值观的神经实体证据,也对价值评价、价值决策等相关过程进行了神经活动分析.初步发现了个体价值观与部分脑区活动的相关关系,涉及前额叶-顶叶-颞叶神经网络带的众多大脑结构.未来研究可沿循静态的价值观结构和动态的价值观加工过程两条线路,整合和完善现有分散的神经生理研究,将有助于更系统地理解价值观的神经机制.     

Essential Elements for Community Engagement in Evidence-Based Youth Violence Prevention

In the field of youth violence prevention, there has been increasing emphasis on “evidence based” programs and principles shown through scientific research as reaching their intended outcomes. Community mobilization and engagement play a critical role in many evidence‐based programs and strategies, as it takes a concerted effort among a wide range of people within a community to alter behavior and maintain behavioral change. How do concerned individuals and groups within a community engage others within and outside of that community to effectively plan, develop and implement appropriate EB programs as well as evaluate the outcomes and impacts of locally developed programs yet to be proven? The authors discuss five elements essential for community engagement in evidence‐based youth violence prevention based on their work in a university‐community partnership through the Asian/Pacific Islander Youth Violence Prevention Center (API Center), a National Academic Center for Excellence on Youth Violence Prevention Center supported by the Centers for Disease Control and Prevention. They include: (a) aligning EBPs with a community's shared vision and values; (b) establishing an inclusive environment for the planning, implementation and evaluation of EBPs; (c) nurturing collaboration for increased effectiveness and efficacy of EBPs; (d) building adequate leadership and community capacity to develop and sustain EBPs; and (e) building a learning community for evaluation and self‐reflection. The authors propose placing greater emphasis on “evaluative thinking” and organizational capacity for evaluation as we pursue evidence‐based practices for youth violence prevention. This is especially important for ethnic groups for which an evidence base is not well established.     

Clinicians' Experiences of Shared Trauma After the Shootings at Virginia Tech

This phenomenological study was designed to describe the shared trauma perspectives of 8 counselors who experienced the shootings at Virginia Tech and responded to community mental health needs. Shared trauma, vicarious traumatization, compassion fatigue, vicarious resilience, and posttraumatic growth were examined. Themes derived from interviews included changed perceptions of those who experienced shared trauma and the influence of the experiences on clinicians' work. Implications for practitioners and for counselor training are presented.