从道德本位到权利本位的转换——梁启超《新民说》审视

梁启超《新民说》是对以《大学》为代表的中国传统“新民”思想的改造和发展。他以民权、独立、自由的资产阶级“公德”代替以伦理道德为核心的封建主义的“私德” ,用中西文化中的优秀道德传统构建新国民 ,实现了从以伦理道德为本位的旧道德向以权利为本位的新道德的转换 ,“旧国民”向“新国民”的转换。     

正当与相称:公正之内涵界定

公正是当前伦理学研究的热点问题,又是个跨学科的难题解决这个难题的起点就是——公正是什么？本人认为公正是人们社会交往活动中利益的正当的相称关系（或行为）“正当”是其质的规定;“相称”是其量的规定,“正当与相称”体现了公正范畴之历史性和客观性的统一。     

经济正义:当代伦理学面临的重大课题

正义是一个历史范畴。人类对正义的追求经历了一个由个人正义到社会正义、由政治正义到经济正义的过程。随着经济关系成为支配社会发展的主要力量,经济发展的单向度价值取向的危害日益严重,社会不公正现象在经济领域中日益凸现,经济正义已成为当代社会正义理论中最重要、最具有社会意义的内容和形式。     

White Daughter of Empire

As a white British woman, drawing on a Pilgrim Team Visit to Bangladesh in 2019, I reflect on racism, Empire, and white privilege and on how my eyes have been opened to the history that has shaped me, the wider world, and the Christian faith I have inherited. Through personal memoir, critical reflection on experience, and academic reading, I confront how racism, as a combination of power and prejudice, provides the lens through which I see the world, as a white British woman, and how experience and faith must both challenge and redeem.     

Adolescent Gender and Age Differences in Responsiveness to Functional Family Therapy

The current study contributes to a sparse literature on moderators of Functional Family Therapy (FFT) by examining whether responsiveness to FFT, measured by a broad range of outcomes, varies by adolescent gender, age, and their interaction. This study was informed by 687 families (n, adolescents = 581; n, caregivers = 933) and utilized a pre–post comparison design. Fixed-effects regressions with gender, age, and their interaction included as explanatory variables were conducted to calculate the average change in youth mental health, callous–unemotional traits, academic outcomes, substance use, and family functioning. Moderation analyses revealed that according to parent report, girls had significantly greater improvements in peer problems and family functioning, and boys benefited more in increased liking of school. There were differential effects by age, such that older youth had less beneficial mental health outcomes and a smaller decrease in frequency of hash use. The gender by age interaction was significant for adolescents’ report of mental health and family functioning outcomes, which suggests that girls benefit from FFT less than boys during early adolescence, but benefit more than boys in late adolescence. This finding adds to literature which has evidenced that family functioning is particularly important for girls by suggesting that FFT is important for improving older girls’ mental health and family functioning in particular. The study’s results expand the examination of outcomes of FFT to include academic outcomes, and provide insight into key factors that should be considered in addressing adolescent behavioral problems and family functioning.     

马克思与罗尔斯论资本主义及市场的正义

马克思和罗尔斯似乎有着十分不同的正义观。马克思主张,正义概念的功能,在意识形态上表现为以主导生产模式所要求的操行,作为具有普遍约束性的律令。罗尔斯则主张,正义是社会制度的第一美德,它的法则可能被所有这样的人所认可:他们公正、合理地商讨的问题,是如何公平划分彼此之间在社会合作中的负担和利益。尽管体现在马克思和罗尔斯立场之间的种种重要不同仍然存在,但笔者认为,这两种正义观上显然不同的立场,是能够调和的。尽管受到黑格尔和康德的不同影响,马克思和罗尔斯的观点还是能显示出一致之处。在提出明确的正义政治概念时,罗尔斯认为,可以接受的正义原则,必须是在社会体制中能够实行的。这导致他的“康德式构成主义”,向黑格尔的观点靠近,在这一点上,马克思奠定了他对普遍的、社会先验的正义原则的拒斥。笔者认为,马克思和罗尔斯两人所追问的,都可以被看作是何种社会制度能够实现作为公平的正义原则。不过,其间仍有两点重要不同。首先,马克思憧憬的,似乎是一种超越休谟和罗尔斯所谓“正义环境”的社会,而对罗尔斯(2001,P177)来说,超越正义环境的社会则是乌托邦。其次,马克思认为,作为社会基础的市场关系应该被超越,因为这些市场关系天然地包含着生产者与生产的社会过程以及社会劳动产品的异化。虽然在超越正义环境的社会里,市场的消亡也许可能,罗尔斯却宣称,在要求必须公正解决竞争的任何社会里,市场消亡均不可能。笔者认为,如果将马克思对市场的拒绝,看作是从根本上拒绝“商品拜物教”,那么马克思和罗尔斯的立场就能调和。笔者的结论是,除了马克思关于未来无阶级社会概念中含有理想成分外,在资本主义及市场的正义观上,马克思和罗尔斯的立场相当接近。     

从《游叙弗伦》看苏格拉底的敬神

由苏格拉底之死而引发的苏格拉底敬神之探讨,迄今为止仍为许多研究者孜孜以求。文章试图以柏拉图这篇专门探讨敬神主题的对话《游叙弗伦》为切入点,来考察苏格拉底的敬神。前三节逐一分析该篇对话所探讨的关于敬神的三种定义:1.敬神即做神所做;2.凡神所喜即敬神;3.敬神即在于侍奉神。一则考察习俗敬神观的根据,以及游叙弗伦对这种敬神观的立场,二则从苏格拉底对游叙弗伦的回应来看苏格拉底对这种习俗敬神观的态度。最后一节试图考察苏格拉底自身的敬神态度,以及这种态度与其作为哲人的智慧之间的内在关联。     

Victim’s innocence, social categorization, and the threat to the belief in a just world

This research studies people’s reactions to the suffering of victims, examining the hypothesis of the belief in a just world (BJW) (Lerner, 1980) according to which the awareness of innocent victims threatens people’s BJW, and extending the scope of BJW theory to intergroup contexts. An implicit measure of the threat to the BJW (Hafer, 2000a) is used in this research. After participants viewed a videotaped film containing the victimization story they performed an emotional modified Stroop task. Study 1 examined the threat to the BJW as function of the innocence of the victim at an interpersonal level of analysis. Results show that only the innocent victim threatens the observer’s BJW. Study 2 examined the threat to the BJW as function of the victim’s group and of the victim’s innocence. Results show that an ingroup victim threatens the participant’s BJW more than a victim belonging to an outgroup.     

An Updated Feminist View of Intimate Partner Violence

In this article, we explore intimate partner violence (IPV) from an intersectional, feminist perspective. We describe how an updated feminist view guides us to a perspective on IPV that is more strongly grounded in an antioppressive, nonviolent, socially just feminist stance than a second‐wave gender‐essential feminist stance that suggests that patriarchy is the cause of IPV. At the time we began to work together it seemed that a researcher had to be identified as a “family violence” researcher or a “feminist” researcher of violence against women, and that it wasn't possible to be a feminist researcher who looked beyond patriarchy as the cause of IPV. We advocate critically thinking about essentialist practices in clinical work so that we can maintain an antioppressive, socially just, nonviolent approach to working with clients who experience IPV.     

Wellness as Fairness

I argue that distinct conditions of justice lead to diverse wellness outcomes through a series of psychosocial processes. Optimal conditions of justice, suboptimal conditions of justice, vulnerable conditions of injustice, and persisting conditions of injustice lead to thriving, coping, confronting, and suffering, respectively. The processes that mediate between optimal conditions of justice and thriving include the promotion of responsive conditions, the prevention of threats, individual pursuit, and avoidance of comparisons. The mechanisms that mediate between suboptimal conditions of justice and coping include resilience, adaptation, compensation, and downward comparisons. Critical experiences, critical consciousness, critical action, and righteous comparisons mediate between vulnerable conditions of injustice and confrontation with the system. Oppression, internalization, helplessness, and upward comparisons mediate between persisting conditions of injustice and suffering. These psychosocial processes operate within and across personal, interpersonal, organizational and community contexts. Different types of justice are hypothesized to influence well-being within each context. Intrapersonal injustice operates at the personal level, whereas distributive, procedural, relational, and developmental justice impact interpersonal well-being. At the organizational level, distributive, procedural, relational and informational justice influence well-being. Finally, at the community level, distributive, procedural, retributive, and cultural justice support community wellness. Data from a variety of sources support the suggested connections between justice and well-being.