个人主义道德观辨析--兼论为什么不能以个人主义为主导价值观

个人主义是一种社会政治哲学和道德价值观,主张一切价值均以人为中心,尤其强调个人尊严、个人权利、个人价值、个人平等和个人自由.个人主义不等于利己主义,更不等于极端自私自利、损人利己和无政府主义.个人主义与集体主义有本质区别,在发展社会主义市场经济过程中,不能以个人主义为主导价值观,要坚持集体主义价值导向,反对极端个人主义价值观,正确评价个人主义价值观,抑制其消极作用,肯定其积极作用.     

在当今中国为合理个人主义正名并无可能——与黄显中同志《个人主义与市民社会》一文商榷

合理个人主义既不合理,也不现实,它存在着逻辑矛盾。合理个人主义不是商品经济的反映,而是资本主义私有制商品经济的必然。传统意义的市民社会在本质上是资本主义性质的世俗社会,它是政治社会的经济基础。我国当今不存在合理个人主义的经济基础。     

理解个人主义要正本清源——兼与黄显中同志商榷

个人主义作为资本主义社会的主流意识形态 ,有其深刻的现实根源 ,并不是理性发展的结果。市民社会与个人主义之间并没有必然联系。个人主义与集体主义存在根本的冲突。为了巩固集体主义在公民道德建设的主导地位 ,我们必须全面地认识个人主义。     

权利个人主义与道德个人主义辨析 ——兼论当代中国的个人主义现状和趋势

17世纪至18世纪的欧洲出现了两种截然对立的个人主义思潮——权利个人主义和道德个人主义。权利个人主义主要是感性的,它强调个人获取和占有财产、追求幸福的权利(洛克)以及得到个人安全的权利(霍布斯)。这种个人主义实际上主张权利高于责任,权利优先于责任。道德个人主义主要由康德建立,在康德的笔下,个人上升到了道德人格的层面,他超越了欲望满足阶段,在内心中给自己制定了道德法。这种道德法是具有理性精神、获得了独立、能够自主自律的现代人给自己制定的道德准则。道德个人主义主张责任高于权利,责任优先于权利。在当代中国,权利个人主义大行其道,道德个人主义"芳踪难觅"。随着中国政治体制改革的深入进行,中国政治的民主化和法治化的程度将日益提高,中国将出现一个崭新的公民社会。具有公民精神的中国人将同时坚持权利个人主义和道德个人主义,并使两者达到某种平衡。     

西方学者对个人主义的沉重反思

西方学者对作为资本主义意识形态总汇的个人主义的内在矛盾及与生俱来的弊端,往往比非西方社会背景的人们拥有更为深切的认识。本文评述了西方学者关于个人主义的弊端以及个人主义的发展前途等问题的一系列观点,力求为人们加深对个人主义危害性的认识,提供一些有价值的参考材料。     

个人主义方法的重新审视

个人主义及其方法,是近代尤其是当代具有影响的伦理思想及其方法。对于其产生与发展颇具争议：一方面,个人主义的方法原则把人从社会中剥离出来,使他成为周围事物和他自己的惟一评判,赋予他不断膨胀的权利;另一方面,它也为遭到长期压迫的人类思想提供了呼吸的空间和活动的范围,使一个人可以满怀尊严,能够亲自解决自己的幸福与命运问题。     

个人主义辨析

王海明在《北京师范学院学报》1990年第1期撰文指出,个人主义论著很多,但公认的“泰斗”当推杨朱、庄子、尼采、海德格尔、萨特。他们的个人主义体系,均由“行为观”与“道德观”两部分构成。他们从行为本性来说,每个人的行为目的只能是为了自我,行为手段也只应依靠自我;从道德本质来说,道德目的在于维护自我,目的为我是道德价值的源泉。他们既否定利他主义的“纯粹利他”原则,又否定合理利己主义的“为己利他”原则,而把目的只为我,手段只靠我的“单纯利己”奉为评价人们行为是否合乎道德的唯一原则。五大家的不同之处仅仅在于:一方面,杨朱、庄子、尼采的“单纯利己”是出世的个人主义,是彻底的、极端的、不合情理然而合乎逻辑的个人主义;海德格尔和萨特的     

个人主义与自我驱动--美国人的自我观

个人主义是美国文化的主体,美国人信奉个人主义有其历史传统.美国个人主义的基本内容是自主动机,自主抉择,通过自力更生达到自我实现.这是一个动态的概念,它不是一成不变的,而是随着社会发展不断被赋予新的内涵.我们对待美国个人主义既不能简单地批判和否定,也不能盲目地迷信和追从,而应当采取扬弃的态度,并坚持集体主义不动摇.     

个人主义

孔德把个人主义称为西方社会病。托克维尔认为,“个人主义起初只是损害公共生活的美德,但从长远的观点来看,它却侵袭和摧毁了所有其他美德,陷入彻头彻尾的自私。”此外,他又指出,个人主义还使人“永远地依靠他孤独的自身,并最终可能将他完全禁锢于其内心的孤独寂寞之中。”涂尔干认为,个人主义是一种具有威胁性的西方“社会思潮”,其表现是不断增长的自杀率、社会混乱和集体意识的普遍削弱。戴高乐声称,个人主义是“道德病”的     

个人主义种种

从某种形式上来说,个人主义几乎一直是所有西方国家思想的核心。然而,它的实质却未得到充分分析和明确认识。“个人主义”这一术语在不同意义上适用于现代社会的许多不同方面。美国意识形态所论及的“粗犷的个人主义”(rugged in-dividualism)是对那种具有单独竞争能力的创业者的赞美,然而这种创业者至多只是过去所谓善于处理经济事务的人物而已。更广泛地说,个人主义具有肯定的含义,即强调个别人的独特性和利益。有时,它具有否定的含义,但这种含义在当代英语社会中并不十分普遍。有时个人主义适用于那些排斥社会利益特别是那些自私自利、只关心他们个人利益的人。     

Self and society in the claims of individualism

The paper argues that an assessment of individualism requires distinguishing five individualistic claims about the self and society: 1) Philosophical Individualism holds that individuals are distinct from society in their reality and capacity for knowledge; 2) The dignity of the individual is a moral belief about the status of human beings; 3) The ideal of individuality is a value belief about the value of diversity; 4) Moral individualism is a comprehensive moral theory based upon philosophical individualism; 5) Political liberalism is a theory of social justice based on construing human dignity in terms of equal liberty. It is argued that philosophical individualism should be rejected and, hence, moral individualism, that individuality is desirable but not obligatory, and that political liberalism, if it can avoid a tendency toward favoring individualistic conceptions of the good, is necessary for dignity in a modern society.     

In Defense of Individualism

This paper offers a programmatic philosophical articulation of moral and political individualism. This individualism consists of two main components: value individualism and rights individualism. The former is the view that, for each individual, the end which is of ultimate value is his own well-being. Each individual's well-being has ultimate agent-relative value and the only ultimate values are these agent-relative values. The latter view is that individuals possess moral jurisdiction over themselves, i.e., rights of self-ownership. These rights (along with other rights individuals may come to possess) constrain the manner in which agents may pursue value. For this reason, the articulated individualism is an constrained individualism. Sketches of arguments are offered for both value and rights individualism. And it is argued that the sole legitimate function of legal/political institutions is to further delineate and protect the rights of individuals. However, the paper is also concerned to indicate why this radical moral and political individualism does not have many of the features or implications that are commonly ascribed to it. In this connection, I seek to show how this social doctrine accords with individuals' having concern for the well-being of others, with the emergence of relationships among individuals that have both instrumental and non-instrumental value, with a degree of responsibility for self and others that is often thought to be antithetical to individualism and, in general, with a flourishing of civil order.     

大学生文化倾向性与姓名知觉反应时的关系

摘要 本文采用问卷调查和字词辨别反应时任务的方法,考察了大学生对个体姓名信息反应时与文化倾向性之间的关系。结果表明：（1）自陈式《垂直、水平个人-集体主义问卷》的集体主义维度上具有较低的区分效度,有待改善;（2）在视觉通路中,个体对自我的姓名、姓、名的加工时均具有一定的优先性,并发现个体对自我姓名的知觉模式为整体知觉;（3）姓名信息所蕴含的文化信息与文化倾向问卷中所测量的信息具有一定的相关,支持并验证了文化倾向问卷的内容效度;同时研究发现姓、名作为自我结构的标识物比姓名更佳。     

Individualism and sociocultural adaptation: Discrimination and social capital as moderators among rural‐to‐urban migrants in China

This study examined the associations of sociocultural adaptation with individualism and collectivism and the moderating roles of discrimination and social capital in the associations among rural‐to‐urban migrants (N = 641) in Beijing, China. Results indicated that individualism was associated with poorer adaptation for migrants reporting low perceived discrimination or low social capital. However, migrants reporting high perceived discrimination showed poorer adaptation, regardless of individualism; and migrants reporting high social capital showed better adaptation, regardless of individualism. Collectivism was not related to adaptation. Findings suggest that individualism may be detrimental to migrants’ adjustment to a collectivistic society.     

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.     

The Interplay of Empathy and Individualism in Support for Social Welfare Policies

Public support for government welfare programs is grounded in two potentially conflicting factors: a belief in individualism which undermines support for welfare assistance and the capacity for empathy which potentially enhances support. However, empathy is an expensive psychological commodity subject to pervasive up- and down-regulation. This article examines the degree to which a belief in individualism affects the expression of compassionate support for a person in need among those with the capacity for empathy. In two online survey experiments, empathic ability powerfully increases support for a welfare recipient and social welfare policies when it does not conflict with individualism. But, empathic ability decreases compassion and support for government welfare among strong individualists. Evidence that individualists down-regulate empathy for someone in need of government assistance is consistent with the conservative view that welfare promotes dependency and undermines individual agency. In contrast, charitable assistance is not associated with long-term dependency, and we find that empathy is up-regulated by strong individualists to generate charitable support for the same individual to whom they denied government assistance. The up- and down-regulation of empathy in response to someone in need of government welfare helps illuminate the sharp divisions over social welfare policy among the American public.     

个人主义文化价值观对疫情控制效果的影响及其计算心理机制

COVID-19疫情是一场重大的全球健康危机, 一些国家在控制COVID-19感染和死亡率上存在明显困难。我们提出, 个人主义的文化价值观不利于对疫情的控制。跨文化分析结果显示, 个人主义文化价值观正向预测COVID-19死亡数、每百万死亡数和死亡率, 独立自我建构负向预测疫情前期控制速度。演化博弈模型和跨文化实验进一步提示, 个人主义文化通过增强个体在疫情背景下的死亡恐惧, 增加个体违反疫情管控的流动性倾向, 从而降低了整体疫情控制的效率。我们的结果支持自然-行为-文化协同进化的理论模型, 提示文化对COVID-19病毒传播管控和死亡可能性的影响, 为各国应对全球公共卫生危机提供了重要科学参考。