The Values of Confucian Benevolence and the Universality of the Confucian Way of Extending Love

The spirit of Confucianism, which holds benevolence as its core value, has positive significance in the dialogue between civilizations and in the construction of global ethics. The values represented in Confucian benevolence are similar to the values in Christian Charity. Confucian values such as the doctrine of magnanimity, the idea of putting oneself in the place of another, and the Confucian way of extending love and favors, are crucial resources to hold in close connection with the relationship between human beings and nature, individuals and society, self and others, and one and oneself. The Confucian idea of “differentiated love” is a concrete and practical idea, which can be extended to be “universal love.” Furthermore, the Confucian way of extending love can also be interpreted as eco-ethical: On the one hand, Confucianism affirms the intrinsic value of the universe and calls for a universal moral concern for the ecological world; on the other hand, it recognizes a distinction between human beings and the nature, revealing an eco-ethical awareness of distinction and a consciousness of the differentiation between different ethical spheres. In extracting the instrumental value of ecological resources, Confucians never disregard the intrinsic value of animals and plants. Confucianism puts emphasis on subjectivity, especially the subjectivity of morality. Relationships between man and himself, between self and others, however, are inter-subjective. For Confucians, the universe exists and grows in the process of perfecting oneself, others, and the world. Such an understanding is of modern significance for the exchange and dialogue between civilizations, and the growth of personality and the mental regulation of gentleman today.     

组织创新气氛的概念、测量及相关研究热点

组织创新气氛是Litwin所提出组织气氛概念中有关创新维度的深入延伸和具体阐述,是个体对其创新能力养成、发展和运用产生影响的心理认知与组织情境体验。该文在总结回顾近二十年该领域的相关研究后,对组织创新气氛的概念构建、影响因素、测量工具及相关变量的实证研究进行了系统的梳理总结与评价;同时,指出目前该领域研究中在概念建构、工具开发、相关实证研究等方面存在的问题,并就今后国内开展本土化研究所应注意的方面提出建议。     

教学效能感与教师工作压力及工作倦怠的关系

采用问卷法对728名中学教师的工作压力、教学效能感对其工作倦怠的影响进行研究,结果发现:工作压力不仅直接导致工作倦怠,还通过影响教师的教学效能感从而导致工作倦怠;教学效能感是工作压力和工作倦怠之间的部分中介.作用路径为:工作压力直接和通过降低一般教学效能感导致情绪衰竭,工作压力直接和通过降低一般教学效能感与个人教学效能感导致人格解体,工作压力通过降低个人教学效能感导致成就感低.     

THE CREATED CO-CREATOR: WHAT IT IS AND IS NOT

Abstract In this article I briefly assesses Philip Hefner's concept of the created co‐creator by considering both what it does and does not claim. Looking at issues of reductionism, biological selfishness, biology and freedom, and environmental ethics, I point out strengths and weaknesses in Hefner's conception of the created co‐creator.     

Caring for Nature: From Fact to Value, from Respect to Reverence

Abstract. Despite the classical prohibition of moving from fact to value, encounter with the biodiversity and plenitude of being in evolutionary natural history moves us to respect life, even to reverence it. Darwinian accounts are value‐laden and necessary for understanding life at the same time that Darwinian theory fails to provide sufficient cause for the historically developing diversity and increasing complexity on Earth. Earth is a providing ground; matter and energy on Earth support life, but distinctive to life is information coded in the genetic molecules that superintends this matter‐energy. Life is generated and regenerated in struggle, persists in its perishing. Such life is also a gift; nature is grace. Biologists and theologians join in celebrating and conserving the genesis on Earth, awed in their encounter with this creativity that characterizes our home planet.     

论环境道德警示教育

警示教育既是环境道德教育的内容 ,也是实施环境道德教育的手段和途径 ,它有助于环境道德认识的内化、生态忧患意识的催化、环境道德观念的强化和环境道德行为的良化。警示教育必须坚持正面教育与警告提示相结合、重点警示与一般劝导相结合、法规惩治与制度引导相结合和社会警示与学校训导相结合的原则。     

疏离感研究的进展及理论构建

该文从疏离感的界定、疏离感的理论构建以及疏离感的实证研究等方面综述了国外的研究现状与近况,并从整体上进行了评述,认为以往研究主要存在几个问题:(1)疏离感的概念很多,没有一个比较全面的理论构想;(2)所有的研究都是欧美、日本文化的反映,不一定适合于中国;(3)以中学生、青少年为对象进行的研究很少;(4)很少从发展的角度来研究疏离感,因此,不能分析个人内部的发展变化过程和连续性.针对这些,我们提出了疏离感的操作性定义,并初步构建了一个二层次十维度的疏离感理论结构.     

环境思想视野中的马克思

西方环保主义者在如何评价马克思与环保思想之间的关系上之所以未成功是因为他们没能真正地理解马克思的自然概念。马克思的自然概念应包括三个层次:存在论层次、使用价值层次和价值层次。自然便是这三个层次的统一体。     

Aggressive and affiliative behavior in green monkeys with differing housing complexity

Eleven green monkeys (Cercopithecus aethiops) were combined into three social groups (two heterosexual, one all-male) in enclosures with similar volume but different levels of environmental complexity (two or four compartments). Agonistic and affiliative interactions were recorded over a 21-week period. The two heterosexual groups had their environmental complexity reduced (number of compartments reduced by one-half and volume/floorspace reduced by one-third) for a 5-week period in the middle of the study. Rates of contact aggression were low throughout the study. In the group with complexity reduced to one compartment, rates of noncontact aggression and affiliative behavior increased, and remained high after complexity was restored. In the group reduced to two compartments, rates of affiliative behavior increased but rates of noncontact aggression decreased, trends which continued after complexity was restored. The all-male group exhibited low rates of affiliative behavior throughout. Two compartments appear to foster successful group formation, but any change in a group's enclosure can have long-term effects on rates of aggression. © 1992 Wiley-Liss, Inc.     

EXPERIENCING AND INTERPRETING NATURE IN SCIENCE AND RELIGION

Abstract. I trace three paths from nature to religious interpretation. The first starts from religious experience in the context of nature; examples are drawn from nature poets, reflective scientists, and exponents of creation spirituality. The second,„Natural Theology”uses scientific findings concerning cosmology or evolution to develop an argument from design–or alternatively to defend evolutionary naturalism. The third,„Theology of Nature”starts from traditional religious beliefs about God and human nature and reformulates them in the light of current science. I point to examples of each of these paths in papers by other participants in this symposium, and suggest that all three paths can contribute to the task of relating science and religion today.