共查询到20条相似文献,搜索用时 62 毫秒
1.
在一个偶然的机会,我接触了一批日本留中学生,在侃侃之谈中,他们流露出对中华民族精神的景仰之情,对中国“现代人的道德自制力”给以很高的评价。他们多是进步青年,友好人士,对他们谈的一些情况,我在“中国青年报”上也流览过。 相似文献
2.
人们会做出一些不道德的事情,这可能对他们积极的道德自我概念构成威胁。为了应对这种道德自我威胁,人们会表现出道德记忆偏差,即遗忘威胁道德自我的不道德事件或信息。近年来,研究者基于自传体记忆范式、游戏范式、代入范式和自我参照范式,为道德记忆偏差现象提供了证据支持。研究还进一步表明,这种道德记忆偏差可能出于应对道德自我威胁的需要,即人们希望通过有选择地遗忘来维护积极的道德自我概念。 值得注意的是,道德记忆偏差现象存在一些不一致的发现。未来研究应该寻求可能的调节变量,以整合现有不一致的发现,揭示人们使用道德记忆偏差应对道德自我威胁的情境或个体差异。此外,根据道德自我威胁的解释,道德记忆偏差的存在可能需要一定条件。人们做出有意不道德行为时,应该能够意识到自身行为有违道德标准、体验到道德自我威胁,进而表现出道德记忆偏差;但是人们在做出无意不道德行为时,可能不会体验到道德自我威胁,也就不会表现出道德记忆偏差。人们做出不太严重的不道德行为时,道德记忆偏差能够帮助人们很好地应对道德自我威胁。但是人们在做出严重违反道德的行为时,道德记忆偏差可能不足以应对道德自我威胁,该偏差可能就不复存在。 道德记忆偏差与其他应对道德自我威胁策略之间可能存在一定的联系。一种可能性是,道德记忆偏差与这些策略之间是相关补充、共同发挥作用的。还有一种可能性是,其他策略可能为道德记忆偏差的出现提供了条件。人们在做出不道德行为后,可能会通过道德推脱和自我合理化等方式来降低其道德标准,改观其对该事件的评价,从而更容易地模糊不道德行为,表现出道德记忆偏差。除应对道德自我威胁外,道德记忆偏差还存在其他可能的解释。道德记忆偏差可能源自人们的印象管理动机,即人们可能为了维护在他人面前的道德形象而表现出道德记忆偏差。道德记忆偏差还可能发生在记忆加工的不同阶段,比如该现象可能发生在编码阶段,即人们对道德事件的编码加工多于不道德事件;储存阶段,即人们可能受到积极自我图式的影响而对不道德事件产生遗忘;也可能在提取阶段,即人们可能会主动地抑制对不道德事件的提取。未来研究应关注道德记忆偏差存在条件,并在研究广度上扩展其研究范畴,在研究深度上揭示其认知机制,并探究与其他应对道德自我威胁策略的关系。 相似文献
3.
4.
5.
严健民 《医学与哲学(人文社会医学版)》2006,27(12):7-9
今年以来,张功耀先生在网上,在期刊发表“告别中医中药”谬说,理由之广,论点之奇,可谓独特。如说“中国古代无科学”,“在甲骨文流行时代,中国还没有医学”,“直到公元前6世纪,中国可能还没有医”,“中脉诊方法不具备起码的可用来排中分析的逻辑基础”等。为正视听,故从原始中医学的先进性作了回答。 相似文献
6.
严健民 《医学与哲学(人文社会医学版)》2006,27(23):7-9
今年以来,张功耀先生在网上,在期刊发表"告别中医中药"谬说,理由之广,论点之奇,可谓独特.如说"中国古代无科学","在甲骨文流行时代,中国还没有医学","直到公元前6世纪,中国可能还没有医","中脉诊方法不具备起码的可用来排中分析的逻辑基础"等.为正视听,故从原始中医学的先进性作了回答. 相似文献
7.
8.
去年,因为18个冷漠的路人面对一个被车轮碾过的女童而无动于衷,引发了全民的道德大讨论。上至国家领导,下至黎民百姓,都在呼吁提高全社会的道德素养。但是,这一切言犹在耳之时,规模化地生产地沟油、毒胶囊事件又震惊了世界。 相似文献
9.
道德挫败之根由是个体道德价值与道德行为收获的社会结果之间产生失调,经过外部刺激、主体行为、社会反馈、心理失落这一系列过程而让主体的道德态度产生改变,其结果会导致个体或社会质疑原本积极的道德价值,产生道德冷漠、道德怀疑、道德自利之类的消极道德态度. 相似文献
10.
11.
12.
Stefan Grotefeld 《Ethical Theory and Moral Practice》2000,3(1):77-92
This article discusses the legitimacy argument on which many liberals ground their demand for restraining the use of religious convictions in processes of political deliberation and decision making. According to this argument the exercise of political power can only be justified by 'neutral' grounds, i.e. grounds that are able to find reciprocal, hypothetical consent. The author argues that this understanding of political legitimacy is not distinctive of the liberal tradition. His thesis is that reciprocal, hypothetical consent is not sufficient and only in a certain, restricted sense necessary for justifying the use of political power. 相似文献
13.
14.
Mark Gerald 《Psychoanalytic Dialogues》2016,26(5):592-598
The sensitivity of psychotherapists in understanding others is connected to a deep capacity for both intimacy and vulnerability. The three papers by Lauren Levine, Deborah Dowd, and Sharon Ziv Beiman present clinical experiences with women patients that touch deep areas of openness for patient and analyst alike. Through their generous and evocative material, and the invitation of a male discussant, all parties are drawn into a powerful sense of mutual vulnerability. Painful mis-attunements occur and are courageously addressed by the writers. The discussion uses the poetic allusion, to the cracks in everything, as the necessary basis for the light of analytic relatedness and love to come into being. 相似文献
15.
Ornella Caccia 《Journal of Child Psychotherapy》2013,39(2):115-130
This article discusses the importance of good primal splitting as the basis for the child's emotional and cognitive development. A theoretical introduction analyses the possible pathologies of primal splitting, as they were first pointed out by Melanie Klein and then by some post-Kleinian authors, in particular Donald Meltzer. This is followed by some excerpts from the clinical material of the first year of the psychoanalytic psychotherapy of a three-year-old child suffering from eating problems. Starting from the child's play activity, the author tries to identify the splitting problems that underlie the child's view of the world, and to address these with him. The article shows how at times it can be useful to speak also to the child's intelligence, combining the usual analytic work (containment of anxiety and analysis of transference) with the analysis of the child's distortions and cognitive misconceptions. The article also suggests that faulty primal splitting tends to be transmitted from one generation to the next. 相似文献
16.
Viviane Chetrit-Vatine 《The International journal of psycho-analysis》2004,85(4):841-856
Wishing to highlight the asymmetric dimension that characterizes ethics as 'responsibility toward the other' in Levinas's philosophy, the author presents as an introduction three related concepts of Levinas's thinking: the caress, the face, the saying. Following some poetic narrative reflections offered as 'interlude' moments, the author seeks to bring together her concept of 'matricial space' inspired by Levinas's conception of ethics and the Laplanchian concept of 'primal seduction', both based on asymmetry. She suggests adding to Laplanche's proposition of two kinds of transference (filled-in transference and hollowed-out transference) a third kind: the matricial-space transference. She argues that together with the hollowed-out transference, which is related to the primal seduction, the matricial-space transference, which relates to the matricial position in the parent/analyst, is provoked by the analyst. If the hollowed-out transference assures the moving-on of the analysis, the matricial-space transference, in combination with the hollowed-out transference, is prerequisite for transformation to occur and may be deciphered specifically in 'impasse' situations, at what she coined 'subjectal moments'. As a conclusion, while insisting on the need for asymmetry in the analytic encounter, she suggests the existence in the human neonate of a need for ethics, and she questions the origin of the human capacity to be responsible toward the other. She illustrates her argument using clinical material from her own work alongside that of other authors. 相似文献
17.
18.
论道德内化的心理机制及其特征 总被引:2,自引:0,他引:2
所谓道德内化,是指个体在后天的社会生活和实践中,经过一定方式的社会学习,接受社会的道德教化,将社会的道德原则、规范和要求转化为其自身的道德需要,形成其自身稳定的道德人格特质和道德行为反应模式的过程。道德内化的心理机制是道德主体的自我意识,它一般由“由我是什么”、“我应当成为什么”和“我必须成为什么”三个逻辑环节组成。道德内化具有他律性和自律性相统一、平衡性和失衡性相统一、共同性和差异性相统一、阶段性和整体性相统一等特点。 相似文献
19.
道德根源于人性,道德的最终基础在于人性的内在矛盾,道德的力量来源于道德的人性基础,人性化的生活即道德生活,是人类最理想的生活方式。 相似文献
20.
试析中国国家主导的公民道德建设之合理性 总被引:3,自引:0,他引:3
针对中国国家主导的公民道德建设的合理性,从中国共产党性质、目标、任务的先进性、合理性;现代化经济建设的客观要求;社会主义国家文化职能等方面进行阐述,同时,从思想史上对国家职能认识的角度,强调了社会主义中国对国家在道德建设中的作用重视的必要性。 相似文献