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151.
贾林祥 《医学与哲学(人文社会医学版)》2007,28(11):61-63
儒家学说中蕴涵着丰富的意义治疗思想。认为人要活得有意义,就必须成就自己的道德生命,成为具有道德的人;人只有通过自己的切身体验将外在的道德规范转化为一种道德信念,才能完成自己的道德使命,实践自己的道德人生;生与死一样,都是求"道"的工具和使命;而是否能够实现生命的意义、是否能够达到理想的人格,主要取决于其生命实践。 相似文献
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153.
从现有文献的研究成果看,中国雇员特有的组织承诺特征可以总结为五点:一是从结构模型上的理想因子显现;二是情感承诺更加影响中国雇员的组织行为;三是承诺指向上级而非组织;四是离职动因注重在位能得到什么;五是集体主义与个人主义的冲突。通过对各个特征进行道德追溯,我们发现,“理想人格”解释了理想承诺,“仁”造就了中国雇员的情感承诺,“忠”的思想使承诺指向上级,离职动因在于“谨慎”思考,集体主义与个人主义的冲突改变了传统道德集体主义的提倡。 相似文献
154.
在《淮南子》糅合“法”、“德”、“俗”的治道思想中,蕴涵了“反秦/袭秦”(对“法”的改良)、“倡道德/斥礼乐”(对“德”的期待)并存的内在特质,同时,还对风俗在民间社会中的教化、规范功能有着充分的认识。 相似文献
155.
"伦理"与"道德"辨析 总被引:3,自引:1,他引:2
在日常使用中,"伦理"与"道德"往往被当作同义词或近义词使用,这种现象已经引起了学术理论的混乱,本文归纳了学术界目前现存的几种有代表性的理论观点,并对"伦理"与"道德"的东西方涵义及二者的相互关系进行了辨析与梳理。笔者认为,西方的伦理与道德的涵义相近,但与中文里伦理与道德的涵义有别;中文里伦理与道德的涵义存在着本质的区别。东西方的词源词义不可能完全对应,更不能以西方文化中伦理与道德的词源学涵义来取代中国文化里伦理与道德的基本涵义。对二者的正确理解必须依赖于相应的文化背景。 相似文献
156.
Dahua Cui 《Frontiers of Philosophy in China》2007,2(4):517-532
In a society dominated by Confucian ethics, a spirit of Confucian public morality can be seen in the Confucian debate over
publicness and privateness, but it is usually activated in circumstances of large ethical crisis. Confucian theory mainly
uses ethical relationships to create self and social identities, causing problems of identification in the public life and
hindering the expression of moral feelings and actions, thus revealing a weakness in public morality. This is a space that
Confucianism has not yet been able to cover, and also where it has room for growth.
Translated by Huang Deyuan from Wen Shi Zhe 文史哲 (Journal of Literature, History and Philosophy), 2006, (1): 30–36 相似文献
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158.
Simone Kühn Simone M. Ritter Barbara C. N. Müller Rick B. van Baaren Marcel Brass Ap Dijksterhuis 《创造性行为杂志》2014,48(2):152-163
Anecdotal reports as well as behavioral studies have suggested that creative performance benefits from unconscious processes. So far, however, little is known about how creative ideas arise from the brain. In the current study, we aimed to investigate the neural correlates of creativity by means of structural MRI research. Given that unconscious and less controlled processes are important in creative thinking, structural brain research may find a positive correlation between well‐established creativity measures and cortical thickness in brain structures of the default mode network (i.e., the counterpart of the cognitive control network). Individuals performed the Alternative Uses task by which an individual's cognitive flexibility and the average uniqueness and average creativity of a participant's ideas were assessed. We computed optimized voxel‐based‐morphometry (VBM) to explore the correlation between inter‐individual differences in creativity and inter‐individual differences in gray matter volume. For all creativity measures, a positive correlation was found between creative performance and gray matter volume of the default mode network. These findings support the idea that the default mode network is important in creativity, and provide neurostructural support for the idea that unconscious forms of information processing are important in creativity. Theoretical and practical implications are discussed. 相似文献
159.
Jonathan Goodman 《Zygon》2014,49(2):381-395
This essay addresses recent claims about the compatibility of the sociobiological theory of reciprocal altruism with standard Western formulations of the Golden Rule. Derek Parfit claims that the theory of reciprocal altruism teaches us to be “reciprocal altruists,” who benefit only those people from whom we can reasonably expect benefits in the future. The Golden Rule, on the other hand, teaches us to benefit anyone regardless of their intention or ability to return the favor, or as Parfit puts it, the Golden Rule teaches us to be “suckers.” I argue that this distinction is founded on a misconception of the nature of the theory of reciprocal altruism, which is sociobiological as opposed to moral, and that this distinction accordingly confuses is with ought. Sociobiological theories may explain underlying psychological motivations in individuals (and perhaps even in populations), but these theories do not prescribe any sort of moral behavior. Furthermore, the theory of reciprocal altruism does not imply mental states of which agents are aware. The unconscious motivations assumed by this theory are in fact compatible with certain formulations of the Golden Rule; I will accordingly argue for the view that certain words with moral content related to the Golden Rule—such as “altruism” and “selfishness”—exist only insofar as they are social tools, which can further the self‐interests of an individual in any group. 相似文献
160.