公正视角下的权利和义务关系

公正与权利和义务密切相关.公正所涉及的权利和义务,应是严格意义上的相互对应、必然相关的权利和义务,也就是说公正的根本问题是权利与"完全义务"(即狭义的义务)如何分配的问题,即不论是基本权利与基本义务,还是非基本权利与非基本义务,也不论是法定权利与法定义务,还是道德权利与道德义务,一方的权利,必然是他方的义务;反之亦然.     

Counseling Within the Forgiveness Triad: On Forgiving,Receiving Forgiveness,and Self-Forgiveness

The concept of the forgiveness triad—forgiving others, receiving forgiveness from others, and self-forgiveness—is introduced and discussed. Each aspect is defined, presented as philosophically rational and therefore appropriate within counseling, and described within a psychological framework of how people go about that aspect of forgiveness. The interactions of the triad are described, showing how the counseling process that employs forgiveness strategies may become quite complicated. A counselor's awareness of all 3 aspects of forgiveness may lead to greater clarity in the therapeutic encounter. Implications for the helping professions and for moral development of the client are discussed.     

Radical Listening: Transdisciplinarity,Restorative Justice and Change

This article explores transdisciplinarity within childhood studies at the intersection of restorative justice and counseling psychology. It is argued that at this juncture the nexus of radical listening may be uncovered. Radical listening, a term first coined by the critical pedagogue J.L. Kincheloe, is used here to aid in the project of both decolonizing restorative justice practices and deconstructing the hegemonic positioning of psychology in childhood studies through an intersectional understanding of childhood. This is a move toward complexity thinking and a valuing of Indigenous ways of knowing in response to the epistemicide of minoritized voices and the domination of White Western scholarship in childhood studies over the past century. Linkages established among transdisciplinarity, restorative justice, and counseling reorients the scholar/practitioner toward a nuanced understanding of a rights-based perspective and an appreciation of the intersections of social, political, and cultural worlds.     

主体、他者与正义:激进思潮中的列维纳斯初论

列维纳斯与阿多诺在思想上都对西方理性主义传统尤其是其核心概念“主体”持颠覆态度。不同的是以阿多诺为其代表之一的法兰克福学派更多地关注现实历史,而列维纳斯则更为关注被传统存在论思维所压抑的差异性层面的形而上解放。这个层面有助于解决激进左派的深层的理论悖结,并构成了现实政治解放斗争中常常是隐含着的背面。     

On Taking Back Forgiveness

I argue that the effectiveness of forgiveness in the healing of relationships is dependent on both the givers and recipients of forgiveness understanding that once it has been granted, forgiveness is not normally able to be retracted. When we forgive, we make a firm commitment not to return to our former state of moral resentment against the offender, replacing it by good-will. This commitment can be broken only where the forgiving party makes some significant cognitive adjustment to her appraisal of either the offender or the offence, believing that her original forgiveness was granted in error. I reject the view (defended, for example, by Anthony Bash) that forgiveness can lapse or be withdrawn on the basis of a return of hurt or disappointed feelings, arguing that these do not amount to a restoration of the resentment that is extinguished when forgiveness is granted. I contend that a person who ‘forgives’ and later takes back that ‘forgiveness’ because certain negative feelings have returned either did not genuinely forgive in the first place or shows that she has not fully grasped the nature of forgiveness.     

Forgiveness,Representative Judgement and Love of the World: Exploring the Political Significance of Forgiveness in the Context of Transitional Justice and Reconciliation Debates

Philosophia - The article examines the political challenge and significance of forgiveness as an indispensable response to the inherently imperfect and tragic nature of political life through the...     

Forgiveness, personality and gratitude

Recent evidence indicates that personality plays a role in the study of forgiveness, but the literature has been limited. This study sought to determine whether gratitude accounted for a significant portion of the variance beyond that of personality in the study of dispositional forgiveness (enduring resentment, sensitivity to circumstances, and overall propensity to forgive). One hundred and fifty-two Portuguese college students (51% females and 49% males, mean = 21.10 years) participated in the study. The results confirmed that personality, particularly agreeableness and neuroticism correlate with enduring resentment and overall tendency to forgive. Additionally, results using multiple regression models indicated that gratitude explained a significant amount of variance of overall propensity to forgive.     

Forgiveness,personality and gratitude

Recent evidence indicates that personality plays a role in the study of forgiveness, but the literature has been limited. This study sought to determine whether gratitude accounted for a significant portion of the variance beyond that of personality in the study of dispositional forgiveness (enduring resentment, sensitivity to circumstances, and overall propensity to forgive). One hundred and fifty-two Portuguese college students (51% females and 49% males, mean = 21.10 years) participated in the study. The results confirmed that personality, particularly agreeableness and neuroticism correlate with enduring resentment and overall tendency to forgive. Additionally, results using multiple regression models indicated that gratitude explained a significant amount of variance of overall propensity to forgive.     

Punishment,Forgiveness and Reconciliation

It is sometimes thought that the normative justification for responding to large-scale violations of human rights via the judicial appararatus of trial and punishment is undermined by the desirability of reconciliation between conflicting parties as part of the process of conflict resolution. I take there to be philosophical, as well as practical and psychological issues involved here: on some conceptions of punishment and reconciliation, the attitudes that they involve conflict with one another on rational grounds. But I shall argue that there is a conception of political reconciliation available which does not involve forgiveness and this forms of reconciliation may be the best we can hope for in many conflicts. Reconciliation is nevertheless likely to require the expression of what Darrell Moellendorf has called ‘political regret’ and the denunciatory role aspect of punishment makes it particularly well-suited to this role.     

Forgiveness by God, Forgiveness of Others, and Psychological Well-Being in Late Life

The purpose of this study is to examine the relationships among forgiveness by God, forgiveness of others, and psychological well–being with data provided by a nationwide survey of older adults. Three main findings emerge from the analyses. First, the data suggest that forgiving others tends to enhance psychological well–being, and these salubrious effects are greater than those associated with forgiveness by God. Second, the findings indicate that how older people go about forgiving others is important: older adults who require transgressors to perform acts of contrition experience more psychological distress than those who forgive unconditionally. Third, the results reveal that forgiveness by God may be involved in this process because older people who feel they are forgiven by God are less likely to expect transgressors to perform acts of contrition.     

群际宽恕的影响因素

群际宽恕(Intergroup Forgiveness)是指对曾经侵犯过本群的外群所具有的报复感、愤怒感以及不信任感的减少, 有意识地去理解、接近对方群体, 并积极地参与到对方群体中去的一种心理过程。学界对影响群际宽恕的因素进行了深入的研究, 分析了低人性化、竞争受害性、群体认同、愤怒、共情、道歉以及群体接触7个因素对群际宽恕产生的影响作用; 同时, 以影响因素的研究结论为基础, 不同的学者提出了提升宽恕水平, 缓和群体关系的干预性建议。但是, 作为一个新的研究主题, 还需要深入探讨群际宽恕的内部过程机制, 积极建立符合本土文化的干预模型。     

知情权 选择权 责任与义务

讨论患者的知情权、选择权与医生的责任义务很有现实意义。病人一旦就医,安全和早日康复是第一位的,当医生面对患者时,救死扶伤不惜一切地去挽救患者的生命是医生的天职,患者一旦推动生命,其他权力都是空话。     

权利、义务、责任的内涵探讨

麦金太尔认为权利概念15世纪才出现,并怀疑以往是否存在自然权利;米尔恩则认为人类社会早就存在与权利相关的事实以及相应的权利意识。康德从权利、责任、义务的内在关系上揭示了权利概念的本质内涵,奠定了权利的道德价值基础。康德的思想存在不足,在理性与普遍形式理论两方面受到了非理性和历史主义的挑战。这些讨论有利于人们对权利、义务、责任本质内涵的深入理解。     

Forgiveness,the Gift,and Ecclesiology

Abstract: This article responds to the work of George Lindbeck and John Milbank while putting forth a new position on the theology of gift and forgiveness. Saarinen constructs a rudimentary theological anthropology, focusing on God and human beings as givers. As an example of applying this “giver‐oriented perspective” he outlines a fourfold typology of forgiveness as (1) negative giving, forgetting; (2) negative and positive giving, forgetting; (3) negative giving, forgetting and remembering; (4) negative and positive giving, forgetting and remembering.     

On Measuring Forgiveness: Implications from Smallest Space Analysis of the Forgiveness Likelihood Scale

The structure of the Rye et al.’s Forgiveness Likelihood Scale was evaluated using the principal components analysis and Guttman’s Smallest Space Analysis. Participants (n = 98) were students in Introduction to Psychology classes. While the former suggested a one-factor solution, the latter suggested differentiating the items based on the facet of ease of forgiving with three subsets: easy, medium, and difficult items. Unexpectedly, the Total Forgiveness Likelihood Scale score and the subscale based on just difficult items correlated significantly with the Fantasy subscale of the Interpersonal Reactivity Index. A mapping sentence is offered with four facets and their putative constituent elements as a way to conceptualize the development of new, or to improve upon current, forgiveness likelihood scales.