共查询到20条相似文献,搜索用时 171 毫秒
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探讨儒家德育课程思想,不仅可以使我们充分认识儒家思想的精华和糟粕,而且可以使我们从中探求其之所以长期占据我国传统思想文化统治地位的原因,寻求其中所蕴含的深刻的民族文化心理,对我国当前思想道德教育提供有益的借鉴和启示。 相似文献
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江泽民的思想道德教育思想表现为对党的前代领导人德育思想的明显继承性,鲜明的理论创新性和内涵的丰富性等特色。他把德育纳入“三个代表”的重要内容,作为实现人的全面发展的必要条件,作为特色社会主义精神明建设的重要组成部分,作为以德治国、依法治国的重要措施之一,从而把德育提高到治国和兴国的战略高度。江泽民关于德育的学说,是对中华传统的优秀德育思想的弘扬,是对马克思德育理论的创新与发展。 相似文献
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和谐德育对于构建和谐社会和促进德育自身理论和实践的发展都具有重要意义,也是现实德育走出困境的必由之路。和谐德育与德育的和谐之间是形式与内容的关系,德育的和谐是和谐德育的本质和内在依据,而和谐德育是德育各要素和谐的外在表现形态。十七大报告对文化建设特别是其中的思想道德建设、思想政治工作所提出的原则性要求和时代性期望,对于反思德育的本质(和谐)和探索德育的应然形态(和谐德育)具有指导意义。 相似文献
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西方国家的德育与我国德育有什么区别?在多元文化相互激荡、经济全球化日益逼近的今天,我们能从西方国家的德育中学习借鉴什么?笔者通过对加拿大德育的一些考察,较为系统地介绍了"在做中学会做"(learn to do by doing)的现代德育理念;学生管理农场课程(Student Manage Farm)的德育内涵、德育运行机制及其效果;专业教师的敬业精神和人格力量在德育过程中的作用. 相似文献
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论邓小平德育理论的时代特色李康平邓小平同志的德育理论不仅是对马克思主义的思想政治教育理论历史的科学的继承,而且他根据新历史时期的新情况进行了理论创新,表现出强烈的时代性。理论的时代性,就是指思想紧紧抓住时代的主题,把握时代发展的脉博,反映时代精神文明... 相似文献
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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
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当代西方道德人格研究的两类取向 总被引:1,自引:0,他引:1
道德人格研究是西方道德心理学的新主题,主要有两类取向:特质取向和社会认知取向。特质取向把道德人格理解为与道德有关的人格特质,对道德榜样的自然概念和真实道德榜样的人格特征进行了大量研究。社会认知取向以社会认知图式、知识结构和认知-情感机制来解释道德人格,揭示了个体内部动态的心理过程。未来的道德人格研究要强调两类取向的结合,加强发展过程和影响因素研究,并注重多水平与多学科的整合。 相似文献
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Is the moral domain unique? A social influence perspective for the study of moral cognition
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The nature of the cognitive processes that give rise to moral judgment and behavior has been a central question of psychology for decades. In this paper, we suggest that an often ignored yet fruitful stream of research for informing current debates on the nature of moral cognition is social influence. We introduce what we call the “social‐moderation‐of‐process” perspective, a methodological framework for leveraging insights from social influence research to inform debates in moral psychology over the mechanisms underlying moral cognition and the moral domains in which those mechanisms operate. We demonstrate the utility of the social‐moderation‐of‐process perspective by providing a detailed example of how research on social influence in behavioral ethics can be utilized to test a research question related to a debate between two prominent theories in moral psychology. We then detail how researchers across the field of moral psychology can utilize our social‐moderation‐of‐process perspective. 相似文献
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不道德传染, 是指道德违法者作为传染源将消极道德品质直接传递给传染对象, 或先传递给道德中性物品, 再由此物品传递给受传染对象, 引起其情绪、认知、生理等方面变化的过程。本文主要讨论了不道德传染发生的心理机制——厌恶, 围绕不道德传染对道德心理领域(道德情绪以及道德认知过程)产生的影响进行梳理; 进而将视角拓宽到非道德层面, 如具身认知、组织管理以及人际互动, 探究其对人类社会的广泛影响。最后, 从不同文化视阈、不同个体差异、传染过程的动态神经机制及正向道德传染等方面为研究提供新的思路。 相似文献
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CHRISTOPHER TONER 《Metaphilosophy》2011,42(4):520-546
Abstract: In The Evolution of Morality, Richard Joyce argues there is good reason to think that the “moral sense” is a biological adaptation, and that this provides a genealogy of the moral sense that has a debunking effect, driving us to the conclusion that “our moral beliefs are products of a process that is entirely independent of their truth, … we have no grounds one way or the other for maintaining these beliefs.” I argue that Joyce's skeptical conclusion is not warranted. Even if the moral sense is a biological adaptation, developed moralities (such as Aristotelian eudaimonism) can “co‐opt” it into new roles so that the moral judgments it makes possible can come to transcend the evolutionary process that is “entirely independent of their truth.” While evolutionary theory can shed much light on our shared human nature, moral theories must still be vindicated, or debunked, by moral arguments. 相似文献
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This paper begins by examining the claim that the practice of medicine is essentially a moral endeavor. According to this
view, all clinical practice has moral content, and each clinical situation has a moral dimension. I suggest that in order
to recognize this moral dimension, clinicians must engage in an interpretive process, and that they must be able to interpret
clinical data in ethical terms. However, clinicians often lack the ‘moral perception’ required to appreciate this moral dimension.
I will argue that physicians lack moral perception when the clinical data they are given do not offer sufficient opportunity
for interpretation. This paper draws on the work of Merleau-Ponty to suggest that this loss of interpretation is, paradoxically,
the result of the way that patients experience illness. This thesis may be productive, first, because it suggests opportunities
to explore the process of moral perception. This thesis also suggests ways for ethicists and educators to enhance clinicians'
perception of the ethical dimensions of clinical practice. Finally, the concept of moral perception, when grounded in the
patient's experience of illness, creates a fruitful area of inquiry that warrants inclusion in what may someday be the philosophy
of medicine's canon.
This revised version was published online in August 2006 with corrections to the Cover Date. 相似文献
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Johan Eriksson 《The International journal of psycho-analysis》2014,95(4):663-675
That psychoanalytical treatment in its classical Freudian sense is primarily a moral or ethical cure is not a very controversial claim. However, it is far from obvious how we are to understand precisely the moral character of psychoanalysis. It has frequently been proposed that this designation is valid because psychoanalysis strives neither to cure psychological symptoms pharmaceutically, nor to superficially modify the behaviour of the analysand, but to lead the analysand through an interpretive process during which he gradually gains knowledge of the unconscious motives that determine his behaviour, a process that might ideally liberate him to obtain, in relation to his inner desires, the status of a moral agent. There resides something appealing in these claims. But it is the author's belief that there is an even deeper moral dimension applying to psychoanalytical theory and praxis. Freudian psychoanalysis is a moral cure due to its way of thematizing psychological suffering as moral suffering. And this means that the moral subject – the being that can experience moral suffering – is not primarily something that the psychoanalytical treatment strives to realize, but rather the presupposition for the way in which psychoanalysis theorizes psychological problems as such. 相似文献
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道德伪善是指个体对同一道德违规行为进行评判时,对自己宽松而对他人严苛的现象。双加工理论认为道德伪善是个体对自身道德违规行为有意识辩护以维护道德自我形象的结果。为此,本研究通过两个行为实验考察直觉思维和分析思维对道德伪善的影响。结果发现,分析性思维可易化道德伪善,直觉性思维无此作用。实验果支持道德伪善的双加工机制模型,道德自利性行为并非自动化的反应,需要认知努力和分析推理的参与。 相似文献
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Relocation is an increasingly prominent conservation tool for a variety of wildlife, but the technique also is controversial,
even among conservation practitioners. An organized framework for addressing the moral dilemmas often accompanying conservation
actions such as relocation has been lacking. Ecological ethics may provide such a framework and appears to be an important
step forward in aiding ecological researchers and biodiversity managers to make difficult moral choices. A specific application
of this framework can make the reasoning process more transparent and give more emphasis to the strong sentiments about non-human
organisms held by many potential users. Providing an example of the application of the framework may also increase the appeal
of the reasoning process to ecological researchers and biodiversity managers. Relocation as a conservation action can be accompanied
by a variety of moral dilemmas that reflect the interconnection of values, ethical positions, and conservation decisions.
A model that is designed to address moral dilemmas arising from relocation of humans provides/demonstrates/illustrates a possible
way to apply the ecological ethics framework and to involve practicing conservationists in the overall decision-making process. 相似文献