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181.
分配公正、程序公正、互动公正影响效果的差异 总被引:12,自引:3,他引:9
以大学生奖学金评比为例,探讨了组织公正各维度影响效果的差异。以661名大学生为被试,采用2×2×2的完全随机设计,以情境故事法(scenarios)呈现刺激,研究了奖学金评比中分配公正、程序公正、互动公正对大学生学习投入、班级荣誉感、班级归属感、与辅导员的关系的影响。结果表明,组织公正三个维度与效果变量之间存在清晰的对应影响关系:分配公正主要影响具体、以个人为参照的效果变量;程序公正主要影响与组织有关的效果变量;互动公正主要影响与上司有关的效果变量。 相似文献
182.
183.
Stefan Gosepath 《Metaphilosophy》2001,32(1&2):135-159
In this paper, I examine the question of the scope of justice, in a not unusual distributive, egalitarian, and universalistic framework. Part I outlines some central features of the egalitarian theory of justice I am proposing. According to such a conception, justice is – at least prima facie – immediately universal, and therefore global. It does not morally recognize any judicial boundaries or limits. Part II examines whether, even from a universalistic perspective, there are moral or pragmatic grounds for rejecting or limiting the global scope of justice. In particular, I scrutinize five universalistic objections: (1) the principle of "moral division of labor"; (2) the connection between cooperation and distributive justice; (3) the primacy of democracy; (4) the dangers of a world state; and (5) political-pragmatic reasons. I intend to show that these objections cannot undermine the strong normative claims of global justice. At the most, political-pragmatic reasons speak in favor of initially striving for somewhat less, in order to receive more general backing. 相似文献
184.
Wilfried Hinsch 《Metaphilosophy》2001,32(1&2):58-78
The paper discusses the problem of global distributive justice. It proposes to distinguish between principles for the domestic and for the global or intersocietal distribution of wealth. It is argued that there may be a plurality of partly diverging domestic conceptions of distributive justice, not all of which need to be liberal egalitarian conceptions. It is maintained, however, that principles regulating the intersocietal distribution of wealth have to be egalitarian principles. This claim is defended against Rawls's argument in The Law of Peoples that egalitarian principles of distributive justice should not be applied globally. Moreover, it is explained in detail, why Rawls's "duty of assistance to burdened societies" cannot be an appropriate substitute for a global principle of distributive justice. 相似文献
185.
Donald M. Truxillo James L. Normandy Talya N. Bauer 《Journal of business and psychology》2001,16(1):87-99
We explored the effects of drug use history (current/recent user of drugs, used/tried drugs, never tried drugs) and a measure of drug test consequences (termination versus rehabilitation) on the perceived fairness of organizational drug testing (DT). Data were collected as part of a statewide telephone survey of the general adult population. Personal drug use history and DT consequences interacted such that DT consequences were related to DT fairness only for nonusers who had past drug use experience. The importance of past drug use in understanding reactions to DT are discussed. 相似文献
186.
Citizens' Sense of Justice and the Legal System 总被引:1,自引:0,他引:1
John M. Darley 《Current directions in psychological science》2001,10(1):10-13
When an actor commits a wrong action, citizens have perceptions of the kind of responsibility the actor incurs, the degree to which the act was mitigated or justified, and the appropriate punishment for the actor. The legislatively mandated law of criminal courts, statutes, and criminal codes deals with the same issues. Experimental evidence shows that there are important discrepancies between the principles that people and legal codes use to assign responsibility. That is, the moral retributive-justice principles that people use are sometimes in conflict with the directions in which modern code drafters are taking criminal law. These discrepancies may cause citizens to feel alienated from authority, and to reduce their voluntary compliance with legal codes. 相似文献
187.
人与人的和谐是和谐社会的“底线要求”,人与社会的和谐是和谐社会的核心所在,而人与自然的和谐是和谐社会的基本前提。人与自然和谐集中体现为环境公正。它首先是指人与自然物种之间的种际公正,具体体现为两个维度的公正:在空间维度上,要促进国际公正、族际公正、域际公正、群际公正;在时间维度上具有代际公正意识。 相似文献
188.
189.
Edmund N. Santurri 《The Journal of religious ethics》2005,33(4):783-814
In The Law of Peoples John Rawls casts his proposals as an argument against what he calls “political realism.” Here, I contend that a certain version of “Christian political realism” survives Rawls's polemic against political realism sans phrase and that Rawls overstates his case against political realism writ large. Specifically, I argue that Rawls's dismissal of “empirical political realism” is underdetermined by the evidence he marshals in support of the dismissal and that his rejection of “normative political realism” is in tension with his own normative concessions to political reality as expressed in The Law of Peoples. That is, I contend that Rawls, himself, needs some form of political realism to render persuasive the full range of normative claims constituting the argument of that work. 相似文献
190.
Sandra Sullivan‐Dunbar 《The Journal of religious ethics》2013,41(2):254-279
Protestant Christian ethicist Timothy Jackson and secular feminist philosopher Eva Feder Kittay each explore the relationship between love or care and justice through the lens of human dependency. Jackson sharply prioritizes agape over justice, whereas Kittay articulates a more complex and integrated understanding of the relationship of care and distributive justice. An account of Christian love and its relation to justice must account for the gratuity, mutuality, and reciprocity that pervade human existence. Such an account must integrate provision for another's basic needs, a feature of agape, with a distributive justice that fairly allocates the material prerequisites of care and the burden of caring labor. Kittay's treatment of care and justice is more adequate to the realities of human embodiment and the social organization of care than Jackson's, but neither offers a fully adequate ground for the moral personhood of all human beings, including deeply dependent persons. 相似文献