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391.
Lindsay N. Harris Allison Gladfelter Alecia M. Santuzzi Iwona B. Lech Rocío Rodriguez Luis E. Lopez Dawn Soto Ailing Li 《International journal of psychology》2023,58(1):52-58
The United Nations Convention on the Rights of Persons with Disabilities (CRPD) affirms a right to education for disabled persons and aims to ensure braille instruction for blind individuals. However, there is evidence that braille instruction is often circumvented or abandoned early in CRPD nations because it is perceived as an inefficient learning medium for blind students. This perception persists despite insufficient empirical evidence and a lack of understanding of the efficiency of reading versus listening for learning in sighted individuals. We therefore investigated the efficiency of learning written versus spoken words in blind and sighted samples. Participants (23 blind, 20 sighted) studied the written definitions of 70 rare English words in successive rounds, presented in conjunction with written or spoken wordforms. Blind participants learned with equal efficiency across modalities, whereas sighted participants learned spoken words more efficiently. The findings indicate the inefficiency argument against teaching braille is groundless, both because braille word learning is not less efficient than auditory word learning for blind individuals, and because reading is valued in the education of sighted individuals despite its apparent inefficiency in that population. 相似文献
392.
ZHU Wanrun 《Frontiers of Philosophy in China》2014,9(1):21
In contemporary moral and political philosophy, there are two leading approaches to the justification of rights. These could be broadly identified as deontological theories and consequential theories. These two schools of theories each have their own strengths and weakness, while there is also a third contractual approach that is under represented. Because Rawls’ and Scanlon’s well-known contractual theories are designed for purposes other than the justification of rights, the purpose of this paper is to establish a principle of rights on the basis of Rawls’ justification device of the “original position.” First, it supplies a criterion based on human conduct or action. Second, based on this account of human conduct, different types of relationships are constructed and presented to the parties in the “original position.” Third, it will show that the parties in the “original position” would choose one of these relationships as the principle of rights. Finally, Rawls’ first principle of justice will be reformulated. The procedure of choosing a principle of rights in this paper could also be viewed as a demonstration that, when properly situated and motivated, human beings exhibit their potential as rational beings. 相似文献
393.
A number of theorists have tried to resolve the tension between a western-oriented liberal scheme of human rights and an account
that accommodates different political systems and constitutional ideals than the liberal one. One important way the tension
has been addressed is through a “neutral” or tolerant, notion of human rights, as present in the work of Rawls, Scanlon and
Buchanan. In this paper I argue that neutrality cannot by itself explain the difference between rights considered appropriate
for liberal states and rights considered to be human rights proper. The central arguments used by neutralist theorists presuppose,
rather than justify, this differential treatment. Instead, that difference can be understood only by reference to the purpose
of human rights as distinct from the constitutional rights of a liberal state. This requires us to reassess the point and
purpose of a theory of international justice, in contrast to justice for a domestic and politically separate society. In the
case of a theorist like Rawls, human rights represent guides to the foreign policy of a liberal state, rather than to principles by which all states are expected to abide. That is because of Rawls’ acceptance
that no common, authoritative, third-party, institutions capable of imposing duties on all agents uniformly exist or can exist.
This also makes his theory inherently conservative about human rights, given that they are simply to act as a guide to which
states can be treated as legitimate when it comes to liberal foreign policy: those that possess institutions that can be said
to represent a peoples, rather than being imposed through violence. This standard is lower than the ideal set of rights extended to all
in a liberal society.
This revised version was published online in July 2006 with corrections to the Cover Date. 相似文献
394.
1996-2004年,中国大陆的孔子、儒学研究持续繁荣发展,在以下八个方面上,取得了新的进展: (1)儒学与世界和平; ( 2 )儒家人文精神; ( 3 )简帛儒家文献; ( 4 )儒学宗教性问题; (5)儒学与生态伦理; (6)儒学与普世伦理; (7)儒学与文化保守主义; (8)儒学与自由主义; (9)儒学与民主、人权; (10)儒学与全球化。 相似文献
395.
396.
《Frontiers of Philosophy in China》2017,(3):483-504
Phallogocentrism as cultural abuse of sex is a difficult issue that has been addressed by many modem Western feminist philosophers.By comparing their insights with those deriving from Chinese Confucianism and Daoism,I propose the concept of "affectionate respect" as an intellectual counterbalance to phallogocentrism.In this essay,I have discussed certain arbitrary fallacies based on masculine predominance and spotlighted the merits of being female in balancing emotion and reason,justice and fairness,and institutionally-biased powers and the human rights of innate dignity.To achieve gender justice and equality before God and under Heaven must be logically and morally extended to law and politics. 相似文献
397.
Kerri Woods 《Res Publica》2009,15(1):53-66
This article reassess Rorty’s contribution to human rights theory. It addresses two key questions: (1) Does Rorty sustain his claim that there are no morally relevant transcultural facts? (2) Does Rorty’s proposed sentimental education offer an adequate response to contemporary human rights challenges? Although both questions are answered in the negative, it is argued here that Rorty’s focus on suffering, sympathy, and security, offer valuable resources to human rights theorists. The article concludes by considering the idea of a dual approach to human rights, combining Rorty’s emphasis on sentiment with an analysis of patterns of responsibility for the underfulfilment of human rights. 相似文献
398.
James Scott Johnston 《Studies in Philosophy and Education》2009,28(2):119-133
The biggest problem facing schools having social justice curricula, beyond implementation of a programme, I claim, is the problem of justification: what grounds what in social justice and how do we make this manifest to ourselves and to the curricula? If we cannot address this, then social justice curricula are doomed to begging the question. I claim that a ranking of human rights is not only necessary to adjudicate competing claims for social justice and at the same time, thwart interference with already agreed-upon human rights: it is necessary for any curriculum of social justice for schools. That is to say, curricular programs of social justice cannot justify social practices that interfere with human rights, nor can they teach otherwise than this. Due attention to the violation of human rights is necessary, I shall argue, and must be central in the discussion of education for social justice. 相似文献
399.
ANDREAS FØLLESDAL 《Metaphilosophy》2009,40(1):77-91
Abstract: Would a global commitment to international human rights norms provide enough of a sense of community to sustain a legitimate and sufficiently democratic global order? Sceptics worry that human rights cannot help maintain the mutual trust among citizens required for a legitimate political order, since such rights are now too broadly shared. Thus prominent contributors to democratic theory insist that the members of the citizenry must share some features unique to them, to the exclusion of others—be it a European identity ( Habermas and Derrida 2003 ) or a national public culture generally shared only by the members ( Miller 1995, 2000 ). This essay considers and rejects these arguments. While stable, democratic redistributive arrangements do require trust and institutionalised means of trustworthiness; they need not rely on norms or values that distinguish members from non-members: such exclusion is not required. Thus human rights may be part of a common political identity. 相似文献
400.
By Kristin Johnston Largen 《Dialog》2009,48(2):147-157
Abstract : This article lays out an argument for vegetarianism based on a Christian theological rationale, specifically on a new articulation of a Christian anthropology for the 21st century. What I suggest is that an exploration of what it means to be human in a contemporary first world context leads to the conclusion that vegetarianism is a logical expression of one's understanding of oneself as a Christian, and one's exercise of one's Christian faith and discipleship. 相似文献