道德建设是和谐文化建设的主体内容

和谐文化是以追求和谐价值为指向,以构建和谐社会为目标,以和谐心理、和谐理念与和谐精神为核心内容的一种精神文化。建设和谐文化,是构建社会主义和谐社会必不可少的文化基础;而道德建设则是和谐文化建设的主体内容。     

论民族道德与国家道德

在民族国家特别是多民族国家中,如何看待并处理好民族道德与国家道德的关系,是一个事关民族利益和国家利益的大问题。从民族道德与国家道德的关系看,民族道德统一于国家道德,民族利己主义是为国家道德所不容的,民族道德与国家道德的最高原则是无产阶级国际主义。必须用前瞻性的战略眼光来看待并认识这一问题,因为它事关民族与国家的长远利益,对构建和谐民族、和谐国家、和谐社会均具有重要的理论意义和现实意义。     

论道德内化的心理机制及其特征

所谓道德内化,是指个体在后天的社会生活和实践中,经过一定方式的社会学习,接受社会的道德教化,将社会的道德原则、规范和要求转化为其自身的道德需要,形成其自身稳定的道德人格特质和道德行为反应模式的过程。道德内化的心理机制是道德主体的自我意识,它一般由“由我是什么”、“我应当成为什么”和“我必须成为什么”三个逻辑环节组成。道德内化具有他律性和自律性相统一、平衡性和失衡性相统一、共同性和差异性相统一、阶段性和整体性相统一等特点。     

Comparing the facets of the big two in global evaluation of self versus other people

The Big Two of agency and communion can be divided into the facets of agency-assertiveness, agency-competence, communion-morality, and communion-warmth. The present research studies how these facets are related to global evaluation of self versus others. In five studies we tested whether self-evaluation is reliably related to agency-assertiveness (H1), and evaluation of others to communion-morality (H2). Participants had to describe themselves (or a specific other person) on the facets and later to rate their self-evaluation (or other-evaluation). Supporting hypotheses, Studies 1, 3, and 4 showed that agency-assertiveness was reliably related to self-evaluation (Study 4: also agency-competence). Studies 2–5 showed that communion-morality was reliably related to evaluation of an acquaintance, but agency-competence (Studies 3 and 5) and communion-warmth (Study 2) were also important. We conclude that supporting H1, agency-assertiveness is particularly important for self-evaluation, whereas partly supporting H2, evaluation of others is associated with communion-morality, but also agency-competence and communion-warmth.     

社区伦理建设的基本思路

社区伦理是一种与社会伦理、职业伦理、家庭伦理相平行的应用伦理学科,它应该有自己特定的原则与内容。社区伦理的建设无论对于提高全民的道德素质,推进民主进程,还是建设社会主义和谐社会都具有重要的意义。     

Moral Foundations Theory and Its Implications for Counseling

Moral foundations theory has recently emerged from the field of social psychology as a means for understanding cultural, political, and religious differences between individuals and groups. The authors review the moral foundations theory literature to help counselors in understanding the roots of their clients' and their own moral belief systems and how these systems contribute to decision-making pertaining to morally laden topics. Lastly, the authors present a model for self-awareness around moral issues along with a fictional case study intended to illustrate the use of the model.     

The vocational ID – connecting life design counselling and personality systems interaction theory

ABSTRACT

We introduce the Vocational ID that integrates linguistic and visual representations of a career counselling client’s self. Based upon findings from the Life Design paradigm [Savickas, M. L., Nota, L., Rossier, J., Dauwalder, J.-P., Duarte, M. E., Guichard, J.,?…?van Vianen, A. E. M. (2009). Life designing: A paradigm for career construction in the twenty-first century. Journal of Vocational Behavior, 75(3), 239–250. doi:10.1016/j.jvb.2009.04.004] and the Personality Systems Interaction theory [Kuhl, J. (2000b). The volitional basis of personality systems interaction theory: Applications in learning and treatment contexts. International Journal of Educational Research, 33(7–8), 665–703. doi:10.1016/S0883-0355(00)00045-8], the Vocational ID facilitates working on clients' vocational identity. In this article, we present the theoretical framework, its practical applications, and a case study.     

The Normative Underpinnings of Democracy and the Balance between Morality and Legitimacy

ABSTRACT

Jürgen Habermas’s political philosophy incorporates the view that legitimacy is immanent to law, even though it makes morality a central component of democratic legitimacy. Taking this as a starting point, the article examines one criticism that applies to Habermas’s political theory, insofar as he puts morality at the centre of his reconstruction of the concept of legitimacy. Habermas claims that the moral point of view justifies only those norms that embody universalizable interests and rules out those that embody particular interests. Therefore, the objection is that particular citizens will have no reason to endorse these norms and act according to them because these norms do not incorporate their interests. The article goes on to show that Habermas can successfully answer this objection by means of the principle of discourse. The principle performs this function, inasmuch as it has a post-Kantian nature. On the one hand, it incorporates Kantian autonomy. And on the other, the Hegelian insight that autonomy has to be actualized through modern institutions and practices.     

Diverging Perceptions of Personal Moral Values and the Values of One's Religious Group

A popular notion in many religions is that less pious individuals are also less moral. We sought to test the self-described moral values of religious and nonreligious individuals under the framework of Moral Foundations Theory. In Study 1, we found that atheists differ from Christians in some moral domains. We also found evidence that Christians’ self-ratings are consistently lower than what they perceive to be the moral values of other Christians. This finding contradicts previous findings that suggest that Christians may inflate their positive characteristics relative to their peers in other domains. In Studies 2 and 3, we tested several alternative explanations for this finding. Preliminary evidence suggests that Christians rate their moral values lower in comparison to Christian exemplars such as religious leaders, and not from a sense of humility. In contrast, atheists may not have exemplars for such a comparison.