政府在培育社会慈善理念方面的作用与责任研究

慈善理念是和谐社会内在的道德基础,经历了数千年的发展,也经历了传承与断裂、由传统到现代的转型.政府对慈善理念的培育,对慈善事业的支持、引导与协调是社会发展所必需的.我国在培育现代慈善理念时应重视慈善文化建设与慈善政策法规建设中的政府职责,加强对我国传统慈善文化的宣传,促进传统慈善文化与国际慈善文化的融合;加快慈善事业基本法的立法进程,加强对慈善事业监督、约束的法规制度建设.     

第三次分配是构建和谐社会的重要途径

第三次分配是克服第一次分配的弊端,以及弥补第二次分配不足的重要社会分配方式。发展慈善事业,减少贫困与缩小贫富差距,是构建社会主义和谐社会的重要途径。通过加强社会调节,促使更多的个人和群体参与第三次分配。探索符合中国国情的慈善事业发展模式,需要积极培育与发展慈善组织,建立现代财富伦理,推进慈善文化的发育与普及,增强企业家慈善捐款的热情,提高慈善基金会的社会公信度,鼓励志愿者的慈善义工,大力推进慈善理论研究与创新。     

论回族伊斯兰教界在构建和谐社会中的积极作用

努力挖掘并充分发挥宗教的积极因素,对于构建社会主义和谐社会具有重要的意义;回族伊斯兰教界在促进回族地区和谐文化建设、加强教派民族之间的团结、使伊斯兰文化与其他文化和谐共处、充分发挥各级伊斯兰教协会的桥梁作用、参与、促进经济建设及慈善公益事业等方面均可发挥积极作用。     

论犹太慈善组织和传统

以公义为核心的慈善活动是犹太教道德生活的一个重要内容。在犹太教教义中,行善是上帝的诫命,是犹太人特别是犹太富人应当履行的义务。在这一原则的指导下,犹太人自圣经时代就发展出十一税等许多救困扶贫的慈善活动,到拉比犹太教和中世纪时期,犹太人又逐渐发展出众多慈善组织和机制,犹太人的慈善传统日益走向成熟。犹太慈善传统有着不同于其他民族文化的独到之处,这不仅对于犹太人有着重要的意义,对我国社会主义和谐社会建设也有积极借鉴之处。     

海外华人的慈善理念及其思想渊源

海外华人的慈善理念,是在中西文化交往过程中形成的以孝亲、仁爱、慈悲、善恶、博爱、人道主义、志愿精神等为主要内容,涵括了中西慈善文化,它是慈善责任、民族精神与乡土情结的集中体现。一海外华人所信仰的宗教,是其慈善思想的孵化器,其中蕴含着丰富的慈善理念。要了解海外华人慈善的理念,必须先了解他     

中国慈善事业的发展与需要努力的方向——背景、意识、法制、机制

慈善事业是弘扬互助友爱精神和建设积极向上的伦理道德的最好途径与方式,具有缩小收入差距、化解社会矛盾、促进共享发展成果的不可替代的客观功效。中国的慈善事业面临着十分有利的时代背景,但同时也面临着慈善意识落后、法制建设滞后、慈善机制发育不良等诸多制约。因此,改良国民的慈善意识是发展中国慈善事业的基础工程,健全完善慈善法制是发展中国慈善事业的根本保证,促使慈善组织运行机制发育成熟则是发展中国慈善事业的关键所在。作者强调,构建和谐社会离不开慈善事业的发展,建立在互助友爱基础之上的各种慈善事业应当成为构建和谐社会的必要且重要的内容,慈善事业的大发展,将促使中国现代化强国之路走得更加文明、更加协调。     

市民社会与中国慈善组织的发育

本文把慈善组织的发育置于社会结构转型和社会福利制度改革的背景之下,探讨了市民社会与中国慈善组织发育之间的关系,认为慈善组织的发育是中国市民社会成长的重要标志。但在当前市民社会发育不足的背景下,在构建以政府责任为主、以社会化服务为辅的社会福利体制改革的过程中,慈善组织的发育受制于政府自上而下的推动,政府应当在慈善立法、弘扬慈善文化、组织管理和财政支持等方面发挥作用。     

中国佛教协会首届书画慈善义展作品选

为推动佛教慈善公益事业的开展,发挥佛教在构建社会主义和谐社会中的积极作用,中国佛教协会将在江苏省无锡市灵山梵宫举办中国佛教协会首届书画慈善义展。此次义展将展出书画作品200余件,     

积极支持和引导宗教界发展慈善事业

慈善是宗教发挥社会作用的一个重要方面,其基本构成要素是施舍或给予。一定意义上讲,宗教对慈善思想的产生和慈善活动的发展起到了积极的推动作用,宗教思想成为慈善思想的重要源泉,宗教慈善也成为慈善事业重要的组成部分。在当今中国的慈善事业中,如何积极支持和大力引导宗教在其中发挥作用,是一个十分重要的课题。一宗教是推动慈善事业兴起和发展的一个内在因素,宗教教义教规中慈与善的教诲,决定着人们的思想与行为方式。第一,发展慈善事业是构建和谐社会的需要。在我国,慈善事业的价值不仅在于有利于救助贫困,缓解贫富之间的差距,更重要的…     

致力于和谐社会的建设

近日,国家宗教事务局联合中央统战部、国家发改委、财政部、民政部和税务总局等部门,颁发了《关于鼓励和规范宗教界从事公益慈善活动的意见》。这是党和政府改进社会管理,重视和发挥宗教界在公益慈善方面的特殊作用,致力于建设和谐社会的一项重要举措。它表明,国家首次赋予了宗教慈善机构与其他     

道德建设是和谐文化建设的主体内容

和谐文化是以追求和谐价值为指向,以构建和谐社会为目标,以和谐心理、和谐理念与和谐精神为核心内容的一种精神文化。建设和谐文化,是构建社会主义和谐社会必不可少的文化基础;而道德建设则是和谐文化建设的主体内容。     

人本视域下的和谐社会及其政治、伦理构建

来自于不同学科的对和谐社会的热烈探讨,成为近年来中国学界的一大理论景观.随着认识的深入,对和谐社会构建途径的探讨无疑是最具现实性与价值性的方面.作为一种社会状态而非社会形态,和谐社会本质上表现为以人为本的主体性和谐.依据社会主义和谐社会的特定内涵和特征,我们认为在和谐社会构建的众多可能途径中,不仅需要公民社会的政治建构和制度保障,更需要相应的现代意义上的公民伦理和公民道德建构.公民社会以制度化的形式确立民主法制、自由平等、公平正义等当代社会基本价值理念,并确保全体国民共享和受惠于这些理念,从而为建立真正的和谐社会提供制度保障;公民伦理、公民道德作为公民社会的观念形态、精神蕴涵、文化表征与价值确证,揭示公民社会的本质特征和本质要求,为公民社会的建构提供价值导引与方法论指导,从而为和谐社会的构建提供坚强的基石和后盾.     

Coparenting Profiles in the Context of Mexican‐Origin Teen Pregnancy: Links to Mother–Daughter Relationship Quality and Adjustment

The current study explored the multifaceted nature of the mother–adolescent coparental relationship with data from 167 Mexican‐origin adolescent mothers and their own mothers at 10 months post childbirth. Profiles of mother–adolescent coparenting were created with latent profile analysis using adolescents’ reports of three dimensions of coparenting (communication, involvement, and conflict). Four profiles were identified: (a) Harmonious Coparents (equal involvement, high communication, low conflict); (b) Harmonious‐Adolescent Primary (adolescent is more involved than mother, high communication, low conflict); (c) Conflictual Coparents (equal involvement, high communication, high conflict); and (d) Conflictual‐Adolescent Primary (adolescent is more involved than mother, moderate communication, high conflict). Families characterized by high mother–daughter conflict and psychological control prior to childbirth were more likely to belong in the Conflictual Coparents profile. In addition, adolescents’ and mothers’ depressive symptoms and parenting efficacy after childbirth were linked to profile membership, such that the Harmonious‐Adolescent Primary profile reported the most positive adjustment patterns, whereas profiles with high coparental conflict (i.e., Conflictual Coparenting and Conflictual‐Adolescent Primary profiles) showed the least positive adjustment patterns. Discussion considers the applied implications of identifying precursors to healthy and problematic mother–daughter coparenting for families of adolescent mothers in the early years of parenting.     

论社会主义荣辱观的主体层次性

对社会主义荣辱观进行主体层次性划分,不仅是构建和谐社会的客观要求,而且是道德层次性研究的内在呼唤。胡锦涛同志提出的“八荣八耻”社会主义荣辱观应针对不同的道德主体各有侧重,并针对不同的道德主体切实加强社会主义荣辱观教育。     

Exploration of a Marital Typology: Implications for Marital Functioning in a Multi-Ethnic Sample

Marital conflict is associated with multiple negative outcomes for couples, including marital dissatisfaction and divorce. Little research, however, has examined conflict in Hispanic/Latino couples or its association with marital satisfaction, which creates an unfortunate knowledge gap for clinicians working with diverse client groups. The present study sought to examine both marital conflict and satisfaction using a sample of 231 European American (EA; n = 108) and Hispanic/Latino (H/L; n = 123) couples. Through observational coding, couples were placed into four groups based on their type of conflict management strategies: Harmonious, Withdrawn, Conflictual-Expressive, or Conflictual-Hostile. For both ethnic groups, couples in the Harmonious group were nondistressed and couples in the Conflictual-Hostile group were in the distressed range of marital satisfaction. Cross-ethnic differences emerged. EA couples experienced distress when both hostile (Conflictual-Hostile) and nonhostile conflict (Conflictual-Expressive) communication types were observed, while only hostile conflict was associated with distress for the H/L group. H/L couples reported similar levels of satisfaction in both the Harmonious and Conflictual-Expressive groups. H/L couples also fell within the distressed range when withdrawn communication patterns were observed; however, this was not the case for EA couples. These differences suggest that both types of conflict are associated with marital distress for EA couples, whereas hostile conflict and withdrawn behavior appear to be more negatively associated with marital satisfaction in H/L couples. Results provide support for the use of an observational coding system with H/L and EA couples and also suggest the importance of understanding how differences in expressions of conflict across ethnicities may relate to marital satisfaction.     

差异与和谐社会建构

和谐社会是差异基础上的和谐,它追求人与自然之间、人与人之间的差异与和谐。实现和谐社会要从质和量上把握好差异的历史、现实发展,从而使差异张力保持在有利于和谐社会建构的范围之内。     

Les passions de l'ame: on obsessive and harmonious passion

Passion is defined as a strong inclination toward an activity that people like, that they find important, and in which they invest time and energy. Two types of passion are proposed: obsessive and harmonious. Obsessive passion (OP) refers to a controlled internalization of an activity in one's identity that creates an internal pressure to engage in the activity that the person likes. Harmonious passion (HP) refers to an autonomous internalization that leads individuals to choose to engage in the activity that they like. HP promotes healthy adaptation whereas OP thwarts it by causing negative affect and rigid persistence. Results from four studies involving more than 900 participants from different populations supported the proposed conceptualization.     

Does forgiving in a collectivistic culture affect only decisions to forgive and not emotions? REACH forgiveness collectivistic in Indonesia

According to some theorising, in collectivistic societies, forgiveness is mainly enacted to maintain relationships, not engender emotional transformation. This present study was designed to explore whether forgiveness affects decisional and emotional forgiveness in Indonesia, a country categorised as collectivistic. The evidence-based REACH Forgiveness psychoeducational group intervention was adapted to collectivistic culture (REACH forgiveness collectivistic; REACH-FC), and its efficacy was assessed in a randomised controlled trial. Undergraduates in Indonesia (N = 97; 24 male; 73 female; ages 16–21) were randomly assigned within a 2 × 3(S) quasi-experimental repeated-measures design comparing immediate treatment (IT) and waiting list (WL) conditions [Condition (IT, WL) × Time ([S] 3 time points). Harmonious value, a personality variable assessing the strength of participants' desire for group harmony, was the covariate. The condition × time (S) interactions for both decisional and emotional forgiveness were significant, challenging some previous literature. Clearly, not all forms of collectivism have similar effects when individuals and communities deal with transgressions.     

和谐伦理精神探析

和谐社会是一种和而不同的动态的理性社会,它需要一种全新的和谐伦理精神来支撑。这种和谐伦理精神主要体现在公平正义、诚信友爱、尊重自然等三个方面。公平正义是构建社会主义和谐社会制度的首要美德;诚信友爱是协调和谐人际关系的道德基石;尊重自然是实现人与自然和谐相处的生态伦理精神。这三种伦理精神的统一体现了社会、人和自然的统一。     

民胞物与--对人的类本质关系的思考

生产作为运用知识的活动这一点昭示了人类关系的本质。由于知识是达于主体间、主客体间相互作用内在性质的信息,所以,运用知识进行生产就是在按主体间、主客体间相互作用的性质建立相互关系。显然,这是人类关系所独具的形式;由此建立起来的关系必定具有和谐的品质。而这种关系乃是人类的本质关系。借用北宋张载的说法,可以称之为“民胞物与”。