《论语》中"耻"字小议——兼论原始儒家重耻观念的现代意义

本文认为中国耻感文化可以追根溯源到儒家文明,并从儒家的开创者———孔子的言论中总结耻的内涵:耻与道德相联系;耻不信;耻体现一种担当精神;其次对知耻的作用进行详细的阐发;再次,对现代社会的“无耻”倾向进行了反思并申明研究耻文化的社会现实意义;最后针对中国文化为耻文化还是乐文化问题,对两种观点作一粗浅的比较分析,最后得出结论:两种文化的目标都是追求理想人格的实现。     

论"耻"

本文重点论述了"耻"这个德目的含义、羞耻心在德育中的地位、羞耻心的培养及官吏"耻"德养成的重要作用.     

发扬仁爱精神 践行“八荣八耻”

“八荣八耻”涵盖了爱国主义、集体主义和社会主义思想的丰富内容,是以爱国主义为核心的民族精神和以改革创新为核心的时代精神的鲜明表达,为公民道德建设树起了新的标杆。胡锦涛指出要把发展社会主义先进文化放到十分突出的位置,充分发挥文化启迪思想、陶冶情操、传授知识、鼓舞人心的积极作用,努力培育有理想、有道德、有文化、有纪律的社会主义公民。西开教堂作为天津教区的总堂,堂区规模很大,教友人数众多,在教会的组织管理和福传牧灵的工作上理当起到表率作用。因此总书记的“八荣八耻”理论一经提出,立即在堂区内展开了学习和讨论。特…     

"休谟问题"与休谟道德哲学的关系

一直以来,休谟"是一应当"问题都是伦理学家关注的焦点,休谟问题的提出与休谟的道德哲学是否具有密不可分的联系?休谟本人在<人性论>中提出的"是一应当"问题与伦理学家们所阐释的休谟问题有何不同?     

儒家"耻"德与公民道德文明的教养

中国是一个长期受到儒家道德人文理念浸润的国度 ,儒家的道德人文理念对于我们今天的公民道德建设无疑仍然具有重要的启示和借鉴意义 ,本文即旨在阐发儒家“耻”德对于我们今天的公民道德教养的积极借鉴意义。     

当代西方天主教自然法学派的良心观

当代西方天主教自然法学派认为良心是人们对道德真理的意识。它可分为“具体的道德良心”和“一般的道德良心”两个层次。良心也可能会是错误的。每一个人都有服从良心的道德义务,即使它是错误的。为了过善良的生活,对自己负责,每个人都有培育良心的责任。     

道德耻感的基本样态分析

道德耻感的内容丰富多彩,并通过多种多样的羞耻心理体验形式表现出来.其基本样态包括:自然耻感和道德耻感、自律性耻感和他律性耻感、先耻感和后耻感、个体耻感和群体耻感、德耻感和才耻感,等等.     

"自我"的分裂与拯救——生命科学技术的道德哲学探寻

在道德哲学视域中,"自我"是基于"自然"的同一性与整体性的生命存在.而现代生命科学技术对"自然自我"的干预和颠覆导致了纯粹"自然自我"的消逝和"精神自我"的绝望,并由此引发"自我"的分裂.对生命伦理而言,重新弘扬"自我"的主体性,致力于"自我"向伦理实体的回归,乃是重拾"自我"生命尊严的内在要求.     

霍布斯的道德哲学概念

霍布斯的道德哲学概念至少包含三个要点:就对象而论,道德哲学的基本对象是品性;就范围而论,道德哲学只同一部分品性相关,即"交往中,一个人对待他人的那些品性";就研究方法而论,对于常识道德的关切以及一般而论的信心构成道德哲学探究的始点。对这些要点的深入探究,将有助于揭示和克服当代霍布斯道德哲学研究中几种观念先行的做法。     

集权的道德哲学反思

集权是以功利目的论为理论根基,以"例外特质"为道德心理基础,以独断的道德相对论和独断的道德一元论的不良混合为道德特征,以暴力和强制为后盾的不道德的特殊权利.集权践踏人权、违背人性,不配享有权利之名,因而是必须祛除的对象.     

To honor and obey: Perceptions and disclosure of sexual assault among honor ideology women

The overwhelming majority of rapes goes unreported. To better understand the sociocultural mechanisms behind why underreporting may occur, three studies (total n = 1,481) examine how women's endorsement of honor values influence the perceptions of rape. Using vignettes that varied the closeness of the perpetrator of a sexual assault (i.e., stranger, acquaintance, or husband), we found that women who endorse honor values of womanhood were less likely to label a forced sexual act as “rape” and to suggest that the victim discloses the rape to others, including to the police. This was especially true the closer the victim was to the perpetrator (e.g., husband vs. stranger). Our findings highlight the effects of honor values on perceived sexual assault and the consequences of disclosure, and may aid in understanding barriers to rape reporting and areas for intervention.

     

《周易》荣辱思想论要

《周易》中包含着丰富的知荣明耻患想。《周易》的荣辱观建立在天人合一的思想基础、等级宗法的社会基础、救世治乱的现实需求上。《周易》中的君子、小人分别是荣与辱的主体。《易经》的吉、凶、悔、吝、咎、亨、利、贞等断语体现了荣与辱的价值取向。《周易》荣辱思想主要表现为:以尚中时行为荣,以不节失恒为耻;以爱民德政为荣,以严苛刑狱为耻;以诚信友爱为荣,以失比争讼为耻;以治家严正为荣,以长幼失序为耻;以真情相爱为荣,以无爱婚姻为耻;以谨言慎行为荣,以躁言危行为耻等。     

Sin,shame, and the subject

In this chapter I revisit construals of sin and shame, beginning with a moment of auto-investigation. I then set this data in conversation with historical, theological, and philosophical configurations of shame to reconceive sin and shame. I describe sin as curvatus ex carne (turning from the flesh) to signal sin as a refusal of both our embodied existence and a commodification of the land on which it lives. I then use a carnal hermeneutic to argue for a positive understanding of discerning shame as a resource for an ethical life that contrasts with shame of disgrace.     

Memories of mother,complementarity and shame: predicting response to subliminal stimulation with "Mommy and I are one"

A poorly understood finding with potentially wide-ranging implications is that subliminal stimulation with "Mommy and I are one" affects behavior. In this study (n= 62), "Mommy and I are one" lowered implicit mood (p= 0.0015) in comparison with a neutral stimulus ("People are walking"). The effect was most pronounced in shame-prone participants with less positive memories of their mother, and low self-mother complementarity (interaction p= 0.0044). Effects of a potentially shame-inducing stimulus ("I am completely isolated") were not significant (ps > 0.11). The results concerning less positive memories of mother replicate previous findings. We suggest that activation of unconscious associative networks explains the data. Though more research is needed, the cognitive content of these networks may involve representations of self-with-mother; for some, the affective content could involve shame.     

The politics of disgust and shame

This is a critical study of Martha Nussbaum’s Hiding from Humanity. Central to Nussbaum’s book are arguments against society’s or the state’s using disgust and shame to forward the aims of the criminal law. Patrick Devlin’s appeal to the common man’s disgust to determine what acts of customary morality should be made criminal is an example of how society might use disgust to forward the aims of the criminal law. The use of so-called shaming penalties as alternative sanctions to imprisonment is an example of how society might use shame for this purpose. I argue that despite Nussbaum’s own view to the contrary, her arguments against such uses of disgust and shame are best understood as criticisms of programs of conservative political philosophy like Devlin’s and not of the emotions themselves.     

On shame and the perceived credibility of sexual assault allegations

Despite the high incidence of sexual assault, doubt about allegations is common. Previous research suggests that victims expressing positive or no emotion are perceived as less credible than those expressing negative emotions. However, little is known about which specific negative emotional expressions contribute to credibility in this context. In two studies (N = 623), participants read a date rape vignette. The alleged victim's statement was paired with a picture of a female person expressing either shame, sadness, or no emotion. Participants rated the credibility of her account and completed a measure of rape myth acceptance. Controlling for rape myth acceptance, allegations were perceived as more credible when accompanied by an expression of shame versus sadness (a negative, low arousal control condition). It is critical to be aware of the shame-credibility bias in this context to intervene and support those who have experienced sexual assault.     

Psychopathy,unconscious shame and attachment: Considering the psychodynamics of psychopathy

Recent psychopathy research has involved a critical re-examination of the construct. Absent from this research has been an analysis of the role unconscious shame might play in etiology, traits and behaviour. Outside of the domain of psychopathy research, the significant role shame plays in intra- and interpersonal dynamics has been comprehensively investigated for the past few decades. More recently, exploration into the role that attachment plays in the development of shame has been suggested. The extant shame literature has explored the connection between unconscious shame and a range of behaviours, many of which are characteristic of psychopathy. While there have been some investigations on the association between psychopathy and conscious shame, this paper suggests that the exploration of unconscious shame, and its development resulting from certain attachment dynamics, can potentially further enhance our conceptualisation of psychopathy with regard to etiology, traits, behaviour, assessment and treatment. After reviewing the literature on unconscious shame, attachment and psychopathy, recommendations for future research are suggested.     

The relationship between shame and guilt: cultural comparisons between Ireland and the United Arab Emirates

The current study examines whether proneness to shame and guilt is related to the cultural dimensions of collectivism and individualism. Two groups of participants from Ireland (n?=?120) and the United Arab Emirates (UAE) (n?=?115) completed measures assessing collectivism, individualism, and shame and guilt proneness. Results indicated that both samples displayed similar levels of individualism and collectivism. The UAE sample reported significantly higher levels of guilt proneness and shame proneness characterised by negative self-evaluation. In contrast, the Irish sample displayed significantly higher levels of shame characterised by withdrawal tendencies. Guilt was positively correlated with individualism, but shame was not correlated with either scores on collectivism or individualism. Young Arab women appear to experience higher levels of guilt and shame characterised by negative self-evaluation in comparison to their Irish counterparts who displayed higher levels of guilt proneness.     

Possible antecedents and developmental implications of shame in young girls

The objectives of this study were to assess the effects of parenting style and child emotionality on the development of proneness to shame in young girls, and the mediating effect of shame on the development of adjustment problems. Eighty‐eight girls were assessed twice, at 3 and 5 years of age, along with their mothers and fathers. Shame was assessed by observations (reactions to failure and criticism); parenting style and child emotions (fearfulness, sadness, anger) were measured using parent reports; and adjustment problems were assessed by parent and teacher reports. Girls were more likely to show shame at age 5 when both their mothers and fathers had been relatively authoritarian at age 3; their emotional dispositions did not have any direct longitudinal effects on shame. Authoritarian parenting predicted subsequent internalizing problems as assessed by teachers, but there was no evidence for a mediational effect of shame. Copyright © 2003 John Wiley & Sons, Ltd.