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朱熹的诚、信观建基于四书中的相关思想,他的诚意味着人从肉体的欲望中超拔出来,获得了合于天道的超越境界;他的信主要指人际交往关系中的表里如一,言行相顾。朱熹的诚、信大体上可以归为法理学家富勒所说的愿望的道德和义务的道德两种道德类型。分别立足于义务的道德和愿望的道德的研究范式,审视朱熹对诚、信的观点,有助于我们思考当前诚信建设的问题:第一,义务的道德提示我们应以公共法规进行诚信制度的建设,确保人们达到朱熹所谓凡事都著信之境;第二,愿望的道德提示我们回味朱熹‘诚之者,人之道也’,便是信,借助信仰力量夯实个体的诚信道德的基础。 相似文献
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中国传统诚信观的特点及其现代意义 总被引:17,自引:1,他引:16
本文分析了中国传统诚信观中关于“诚信”的基本内涵和要求。“诚信”是一个伦理学意义上的完整范畴 ;同时“诚”与“信”又是两个分别有着不同含义、相对独立的范畴。中国传统诚信观在历史发展的过程中 ,形成了重视和要求实事求是的精神 ;重视诚对信的根本制约关系 ;重视和要求对善的不懈追求 ,寻求诚信的正当等特点。这些特点使它在现代社会生活中仍然具有重要的继承和借鉴意义。 相似文献
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中国古代诚信思想浅析 总被引:5,自引:0,他引:5
在中国传统道德中 ,信被看做是做人的根本 ,是事业成功的保证 ,是社会秩序赖以建立、维持的根本 ,是有效治理国家、维护统治的保证。诚是一切道德行为的基础和根本 ,是道德修养的关键 ,是一切事业得以成功的保证。当前 ,诚信道德建设应从重信、守信入手 ,进而培育人们诚的品德 ,建立对诚信的心理认同。 相似文献
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孔子之"信"可从个人生活和政治生活两方面来理解.个人生活中的"信"的总的特点可概括为"直",它既是对于社会交往的一种基本要求,适用于非血缘的、身份大体平等的关系类型.也是一种个体的道德境界,这种道德境界的"信"由低到高大致可分为"言必信,行必果"、"忠信"和"信义"三个层次.政治生活中的"信", 既是要求政府应通过合理的政策以取信于民,也是要求为政者须具备"信"德.要将孔子的"信"沟通到当代的诚信研究,既要求变革学术界流行的源自西方启蒙哲学的阐释规范,也应分清孔子之"信"的适用领域与层次,并恰当理解经济活动者在当代社会生活中的角色. 相似文献
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中国古代明是一种以伦理一政治为取向、以维护封建专制王权为核心的政治明。中国古代政治明是建设社会主义政治明不可逾越的历史积淀,与现代政治明有着根本区别,在建设社会主义政治明的过程中,要十分注意批判专制主义政治的糟粕。 相似文献
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Kristi Sweet 《International Journal of Philosophical Studies》2017,25(3):336-347
AbstractIn this essay, I argue that Kant’s Anthropology from a Pragmatic Point of View is fundamentally about the sphere of civilization, and, with this, a particular kind of philosophical self-understanding. By civilization, Kant means to indicate the process by which human beings transform their inner natures based on pragmatic or prudential considerations born of our living together. Civilization is what we do to ourselves in order to get along with others with whom we share the earth. In the Anthropology, what we come to understand about ourselves is the possibility of transforming our inner natures based on our will. 相似文献
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Vincent Edward Smith 《World Futures: Journal of General Evolution》2013,69(2):89-92
It took a long time for humanity to know about biogenetics. And yet its role as a determinant in the living system was not proven until the twentieth century when DNA was discovered. Similarly, it took a long time for humanity to know about culture and civilization. And yet until now there is neither definite standards for differentiating them nor a definition that is commonly acceptable. By taking an evolutionary pluralism as ontology framework and the transdisciplinary research method of the systems science, we have in the new social system model discovered the central rules that govern the social–cultural heredity: Culture–Production–Civilization. The relationship between culture and civilization is exactly that of genotype and phenotype. Culture is the S-cDNA within the social system while civilization is the social phenotype. Culture is a determinant that ultimately determines the existence, stagnation, change, and evolution of the social system. 相似文献
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Although public health care systems often depend on revenue generated from client payment for services, inadequate agency fee payment systems continue to create substantial administrative problems. The first study examined the effects of implementing a system for producing and maintaining routine client fee payment. The second study was a replication of the first study. The Credit Criterion System was designed to: (a) allow clients to establish intra-agency credit by paying cash for each of the first three visits; and (b) pay for services monthly after credit was established. The system resulted in a baseline collection rate of 20%, compared with the Credit Criterion rate of 96.6%. The Credit Criterion System did not create additional administrative costs and it had no effect on attendance. Thus, the Credit Criterion System appears to be a reasonable set of procedures for allowing clients to meet their financial obligations to an agency. 相似文献
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Robert B. Glassman 《Zygon》1998,33(4):661-683
Ralph Burho's paradigmatic scientific innovation is the extension of the concept of symbiosis to coadapted human genotypes and "culturetypes," centered on religion. Civilization also requires a coexistent secular arena, where religion's nearness may help prevent our natural synergistic instrumentalizations of each other from degrading to losses of respect for one another as responsible free agents. The mixed messages in the Bible's diverse stories help to preserve a richness of choices in memory as we navigate history. We science-and-religion theorists should expand our cademic base to include economics, politics, literature, and other areas, while emulating Ralph's wise and good-humored ways of drawing us together and affecting our lives. 相似文献
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Schafer R 《Journal of the American Psychoanalytic Association》2007,55(4):1151-1168
Civilization and Its Discontents is shown to occupy a special place in Freud's development of psychoanalytic theory and technique. Especially emphasized is its implications for an inclusive understanding of the reality principle. The concept tragic knots is then defined and used to emphasize Freud's readiness to include tragic elements in that principle. An extended section then illustrates the spread of tragic knots into several diverse aspects of human existence: victimization, intimacy, and maintaining privacy. Finally, implications are drawn for the clinical assessment of working through unconscious conflicts. 相似文献
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医患诚信问题探讨 总被引:17,自引:4,他引:13
方燕君 《医学与哲学(人文社会医学版)》2006,27(6):37-39
近些年,诚信缺失现象大量滋生,信用问题日益凸现,医疗行业也深陷其中。医患诚信问题严重地挫伤了医患感情,医患间不信任情绪不断加深。关注和研究我国医患关系中的诚信伦理问题已刻不容缓。 相似文献
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H Lehmann 《The Psychoanalytic quarterly》1983,52(2):237-249
Freud's reaction to the death of his mother as he reported it in letters to Ernest Jones and Sandor Ferenczi is discussed. The sense of liberation and the absence of grief which he emphasized is given some analytic consideration. An attempt is then made to gain an understanding of Freud's somewhat cryptic remark that a change in the "values of life" in the "deeper layers" will have occurred following his mother's death. His discussion of these concepts in Civilization and Its Discontents, which was published just before her death, is utilized. The question is raised of whether the death of his mother may have been related to the change in Freud's view of the significance of the preoedipal mother which he presented in "Female Sexuality," the first paper he wrote after her death. 相似文献
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Stephen H. Webb 《Reviews in Religion & Theology》2005,12(1):128-133
Book reviewed:
Civilization and Its Enemies: The Next Stage of History , Lee Harris, Free Press 2004 (0-7432-5749-9), pp. 232, Hb $26 相似文献
Civilization and Its Enemies: The Next Stage of History , Lee Harris, Free Press 2004 (0-7432-5749-9), pp. 232, Hb $26 相似文献
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Jennifer Lackey 《Philosophical Studies》2009,142(1):27-42
A widely accepted view in recent work in epistemology is that knowledge is a cognitive achievement that is properly creditable
to those subjects who possess it. More precisely, according to the Credit View of Knowledge, if S knows that p, then S deserves credit for truly believing that p. In spite of its intuitive appeal and explanatory power, I have elsewhere argued that the Credit View is false. Various responses
have been offered to my argument and I here consider each of these objections in turn. I show that none succeeds in undermining
my argument and, thus, my original conclusion stands—the Credit View of Knowledge is false.
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Jennifer LackeyEmail: |
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Claudia Amorim Garcia 《International Forum of Psychoanalysis》2013,22(4):221-226
Assuming that psychic reality and social phenomena are two sides of the same social totality, this article attempts to discuss the building up of the concept of superego in the Freudian text emphasizing its social roots and the function it performs as the representative of the symbolic law. Critical turning points in the development of the concept are presented and possible theoretical consequences of Freud's argument in “Civilization and its Discontents” are questioned when considered against the background of our present society determined by globalization and consumption. The author concludes by suggesting that the contemporary superego may represent an erractic reaction against the conditions prevalent in the social realm. Thus it appears to be rather the heir to the initial state of helplessness than the result of a paternal identification. That could account for its role as the representative of the symbolic law. 相似文献