大学生品德发展研究

大学时期是品德形成和发展的重要时期,将德育工作与心理健康教育相结合是现代大学德育工作的新举措.本文通过对深圳信息职业技术学院大学生道德教育的实践研究,探索大学生品德与心理健康教育结合的大学生品德发展规律.     

INTRODUCTION: RETHINKING PHILOSOPHICAL PRESUMPTIONS IN LIGHT OF COGNITIVE DISABILITY

Abstract: This Introduction to the collection of essays surveys the philosophical literature to date with respect to five central questions: justice, care, agency, metaphilosophical issues regarding the language and representation of cognitive disability, and personhood. These themes are discussed in relation to three specific conditions: intellectual and developmental disabilities, Alzheimer's disease, and autism, though the issues raised are relevant to a broad range of cognitive disabilities. The Introduction offers a brief historical overview of the treatment cognitive disability has received from philosophers, and explains the specific challenges that cognitive disability poses to philosophy. In briefly summarizing the essays in the collection, it highlights the distinctive contributions the collection makes to ethics, political philosophy, bioethics, and the philosophy of disability. We hope that the richness of the topics explored by these essays will be a spur to further investigation.     

SPECIESISM AND MORAL STATUS

Abstract: Many people believe that all human life is of equal value. Most of them also believe that all human beings have a moral status superior to that of nonhuman animals. But how are these beliefs to be defended? The mere difference of species cannot in itself determine moral status. The most obvious candidate for regarding human beings as having a higher moral status than animals is the superior cognitive capacity of humans. People with profound mental retardation pose a problem for this set of beliefs, because their cognitive capacities are not superior to those of many animals. I argue that we should drop the belief in the equal value of human life, replacing it with a graduated view that applies to animals as well as to humans.     

COGNITIVE DISABILITY AND COGNITIVE ENHANCEMENT

Abstract: This essay explores problems of consistency among commonsense beliefs about the comparative moral status of animals, fetuses, and human beings congenitally endowed with cognitive capacities and potential no higher than those of higher animals. The possibility of genetic cognitive enhancement exacerbates some of these problems, but also offers new resources for understanding the basis of our moral status as inviolable.     

When a man hits a woman: moral evaluations and reporting violence to the police

We use experimental data from a nationally representative sample to examine whether gender and the victim's relationship to the offender affect attitudes about the seriousness of the offense and whether the offense should be reported to the police. We find that respondents are particularly likely to condemn men's assaults on women, and to favor reporting them. The pattern appears to reflect both greater moral condemnation of men's assaults on women and the belief that the victims of these assaults are in greater danger. In general, moral judgments and attitudes toward reporting do not depend on the gender, age, level of education, or political ideology of the respondent. Condemnation of men's violence against women, and support for police intervention when it occurs, are apparently widespread across different segments of the population. Aggr. Behav. 35:477–488, 2009. © 2009 Wiley‐Liss, Inc.     

Regression I. Experimental approaches to regression

The concept of regression is considered with an emphasis on the differences between the positions of Freud and Jung regarding its significance. The paper discusses the results of experimental analyses of individual experience dynamics (from gene expression changes and impulse neuronal activity in animals to prosocial behaviour in healthy humans at different ages, and humans in chronic pain) in those situations where regression occurs: stress, disease, learning, highly emotional states and alcohol intoxication. Common mechanisms of regression in all these situations are proposed. The mechanisms of regression can be described as reversible dedifferentiation, which is understood as a relative increase of the representation of low-differentiated (older) systems in the actualized experience. In all of the cases of dedifferentiation mentioned above, the complexity of the systemic organization of behaviour significantly decreases.     

Doing Ethics or Changing for the Better?

In this paper, classical pragmatism is used as a method, not as a substantial ethical theory, to develop “moral pragmatics.” Moral pragmatics offers a constructive approach for making progress where traditional ethical theories converge, and it innovates ethical deliberation. Assuming widespread agreement that real moral problems need practical solutions, the paper addresses two related problems: the missing link between ethical theories and moral practice, and the question of who is in charge of finding such solutions. It argues that “conscience” can create a link between ethical knowledge and moral practice, and that this partly discharges “the ethicist” from the task of solving problems that are not really, or not only, hers. Two specific methodological innovations are suggested that go beyond admonitions to render ethics sensitive to context. Instead, a reevaluation of “casuistry” and a sensitivity for “finding the right words” give an idea of how to achieve this goal.     

Moral Seriousness

“Philosophy as a way of life” has its roots in ancient ethics and has attracted renewed interest in recent decades. The aim in this paper is to construct a contemporized image of Socrates, consistent with the textual evidence. The account defers concern over analytical/theoretical inquiry into virtue, in favor of a neo-existentialist process of self-examination informed by the virtue of what is called “moral seriousness.” This process is modeled on Frankfurt’s hierarchical account of self-identification, and the paper suggests an expansion of Frankfurt’s concept of a person to include “full” personhood, in which the apprehended “meaning” of one’s “whole life” is taken as a necessary condition for eudaimonia (meaning of life) and is characterized by phenomenological transcendence. In addition, the importance of the informed scrutiny of a community of philosophers to the self-examination process is discussed.     

Creating an ethical organizational environment: The relationship between ethical leadership,ethical organizational climate,and unethical behavior

The purpose of this research is to provide a richer lens on the ethical organizational environment by examining the relationship between ethical leadership and unit-level unethical behavior through ethical organizational climate (EOC), with collective moral identity as a boundary condition. In testing our theoretical model, we first develop and validate a measure of EOC to address concerns with existing measures of ethical climate. Second, we examine the role of collective moral identity as a moderator of the relationship between EOC and unit unethical behavior. We discuss implications regarding the importance of developing a more comprehensive conceptualization of EOC.     

PHILOSOPHY AS EMPIRICAL EXPLORATION OF LIVING

This essay describes an approach to designing a course in philosophy as a way of life (PWOL) around a set of immersive “spiritual exercises” through which students might examine their desires, engaging students in a process of testing their own experience against philosophical theories and theories against their own experience. These are used to tie together the units of a course covering classical Western and Eastern philosophical traditions, and to supplement traditional philosophical analysis of texts and arguments with ways of exploring what it might be like to live as a Platonist, Stoic, or Confucian. The essay details several exercises, engages perspectives on PWOL from Pierre Hadot and John Cooper, and addresses the question of how to assess immersive exercises.