General self-concept and life satisfaction for boys with differing levels of physical coordination: the role of goal orientations and leisure participation

Participation in leisure-time activities, self-concept perceptions and individual dispositional goal orientations were examined as mediators of relationships between physical coordination and self-evaluations of life satisfaction and general self-concept for 173 boys aged 10-13 years. Participants completed seven-day activity diaries and 12-month retrospective recall questionnaires recording participation in leisure-time activities. Self-report measures of self-concept, global life satisfaction and dispositional goal orientations were also completed. Results showed that boys with moderate to severe physical coordination difficulties had significantly lower self-concept perceptions of physical ability and appearance, peer and parent relations and general self-concept, as well as lower life satisfaction than boys with medium to high levels of physical coordination. The relationships between boys' physical coordination and their self-perceptions of life satisfaction and general self-concept were significantly influenced by individual self-concept appraisals of physical ability and appearance, peer and parent relations. Adopting task-oriented goals was found to positively change the relationship between physical coordination and both general self-concept and life satisfaction. Team sport participation positively mediated the relationship between physical coordination and life satisfaction. The potential for team sport participation and adoption of task-oriented goals to influence life satisfaction for boys with differing levels of physical coordination was discussed.     

Military Ethics of Fighting Terror: Principles

The purpose of the present document is to briefly present principles that constitute a new doctrine within the sphere of Military Ethics: The Just War Doctrine of Fighting Terror.The doctrine has been developed by a team we have headed at the Israel Defense Force (IDF) College of National Defense. However, the work has been done on the general levels of moral, ethical and legal considerations that should guide a democratic state when it faces terrorist activities committed against its citizens. Accordingly, the proposed principles are meant to be justified and practically applicable under any parallel circumstances. Moreover, those principles are intended to be universal in the sense that the justification of none of them rests on any particular stance with respect to the desired solution of the conflict under consideration.

Theme Articles: Mujerismo and The Two Kin‐doms: Distinction and Reconciliation

Abstract : The theological ethics underlining mujeristas' theological praxis and Luther's Two Kingdoms doctrine may seem to be contradictory to some. Mujerista theology calls for active engagement in the public sphere. Despite its utilization to the contrary, Luther's Two Kingdoms doctrine calls for that same active engagement of the Christian in civic matters. As a Lutheran Latina, I posit that the theological ethics of mujeristas and Luther's Two Kingdoms are distinct but reconcilable.     

On Luo Congyan’s Ethics

Luo Congyan put forward the idea that benevolence is the substance while righteousness is its function, which placed the intrinsic value of human beings on a more fundamental position and affirmed the unity of benevolent principle and universal norms from the perspective of the relationship between substance and function. The unity of benevolence and righteousness involves the connection between value and norms, and the latter relate to the relationship between morality and law in the broader sense. On the basis of the idea of using both benevolence and righteousness, Luo Congyan examined the relationship between morality and law. Corresponding to the emphasis on the role of both law and political power, Luo Congyan concerned himself with how to establish rational interpersonal relationships in various ways. Furthermore, Luo Congyan emphasized the significance of behavior in everyday life, while he affirmed that the universal principle should be followed. In this way, he developed the earlier Confucian thought. Translated from Studies in Ethics by Xiao Mo     

Separation of politics and morality: a commentary on Analects of Confucius

Confucians emphasizes and values morality, hence observers tended to regard moralities as politics so that the independent politics in the Confucian tradition has become implicit. Through a perusal of the Analects of Confucius, we can find that ethics and politics were separated from and independent of each other to Confucius, the primitive Confucian: he did not substitute ethics for politics. __________ Translated from Nanjing Shifan Daxue Wenxueyuan Xuebao 南京师范大学文学院学报 (Journal of School of Chinese at Nanjing Normal University) by Huang Deyuan     

人与自然和谐的道德基础——古代"天人合一"思想的现代生态伦理启示

人与自然的和谐有着道德基础。古代的“天人合一”思想为我们从道德的视角研究人与自然的和谐,以及建构现代生态伦理观提供了一定的帮助。从道德的意义上,人与自然的和谐中人是道德主体,承担着全部道德责任,其行为是道德评价的对象。人对自然的适应与改造、尊重与利用是辩证的统一。     

中国传统女性伦理与礼仪及其现代价值

中国传统女性伦理与礼仪内容庞杂,糟粕精华并存。现代女性伦理与礼仪建设应当摒弃其中维护男性特权,束缚女性人身自由的非人道性的糟粕,承继其中具有现代价值的精华,从而建立人道、文明、科学的现代女性伦理与礼仪新体系。     

战争伦理:一种世界观念

战争伦理主要论及战争如何受到道德强制,或者说,它涉及道德的进步如何影响到战争。同时,与人类其他活动相比,战争行为更具国际性,因此,战争伦理作为抑制战争的一种道义力量,也更易成为一种世界观念。可以将战争伦理分为军事伦理、军备伦理、军人伦理三个层面,分别代表基于人、武器以及人与武器相结合而采取的行动———作战之上的伦理规范,它们都是随着时代的发展而发展的。     

转基因技术安全性的生态伦理浅析

以转基因技术为基础的生物技术是本世纪最具影响力的高新技术产业带。转基因技术在农业、食品、医药、环保等方面有广泛应用,它给人类社会的发展带来巨大的经济效益和社会效益的同时,也存在着潜在危险,即有可能影响生态环境,危害人类健康。本文试图从生态伦理的角度来思考转基因技术的安全性问题。     

Banking Seed: Use and Value in the Conservation of Agricultural Diversity

Since the 1930s it has been widely acknowledged that agricultural crop diversity is being lost at an alarming rate. The international response to this genetic erosion has principally taken the form of ex situ genebanks. In these facilities and in the international regulatory frameworks that now surround them, it is genetic diversity that is the focus of conservation efforts. This focus, however, passes over the many other important diversities—both biological and social (or ‘biosocial’)—that exist in, and depend on, agricultural environments. These diversities cannot be conserved in genebanks. In addition to failing to actually conserve agricultural diversity (in any full sense of the term), ex situ banking projects also produce important potential inequalities—in terms of which material is banked and who has access to it. If, however, we refuse to accept an exclusive focus on the genetic components of plants, and instead insist on a brand of conservation that includes whole biosocial, more-than-human communities, then the role of banked resources must be radically rethought. Genebanks might instead take the place of central nodes in networks of diversity sharing, helping to keep plant varieties growing and circulating. This focus, in turn, requires that we also pay more critical attention to the various economic, legal and other mechanisms that prevent or stifle the flow and development of plant genetic resources in/to agricultural communities—especially those of peasant and indigenous farmers that play such a crucial role in conserving the world's (agro)biodiversity.