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181.
Nancy R. Howell 《Zygon》1997,32(2):231-241
Ecofeminism refers to feminist theory and activism informed by ecology. Ecofeminism is concerned with connections between the domination of women and the domination of nature. Although ecofeminism is a diverse movement, ecofeminist theorists share the presuppositions that social transformation is necessary for ecological survival, that intellectual transformation of dominant modes of thought must accompany social transformation, that nature teaches nondualistic and nonhierarchial systems of relation that are models for social transformation of values, and that human and cultural diversity are values in social transformation. Ecofeminist theology, ethics, and religious perspectives are particularly concerned with the integration of science and religion. Examples of religious or spiritual ecofeminisms are North American Christian ecofeminism, North American womanist Christian theology, neopagan Wiccan ecofeminism, Native American ecofeminism, and Third World ecofeminism. 相似文献
182.
Anthony Bash 《The Journal of religious ethics》2013,41(3):382-399
This essay explores Hannah Arendt's claim that Jesus was the “discoverer” of forgiveness. It assesses Charles Griswold's view that person‐to‐person forgiveness is in evidence in Greek culture and practice before Jesus. The essay refines Griswold's view and suggests that person‐to‐person forgiveness is a cultural universal. The essay makes observations about the significance of the different words that denote person‐to‐person forgiveness; it also explores the implications of reading the New Testament writings on person‐to‐person forgiveness in the chronological order in which they were written. From a close reading of the early New Testament documents, the essay makes two suggestions about the Western tradition of forgiveness. First, it suggests that Paul the apostle is the first to identify person‐to‐person forgiveness as a moral virtue. Second, it suggests that in the Synoptic tradition, Jesus is the first to identify person‐to‐person forgiveness as a discrete category of behavior distinct, for example, from pardoning, excusing, waiving, or ignoring the wrongs of others. 相似文献
183.
Thane M. Erickson Adam P. McGuire Gina M. Scarsella Tara A. Crouch Jamie A. Lewis Ashley P. Eisenlohr 《The journal of positive psychology》2018,13(6):643-654
Laboratory studies suggest that witnessing virtuous acts triggers moral elevation, an emotion characterized by feeling uplifted and increased prosocial motives. However, it remains unknown whether regular inductions can increase elevation and prosocial motives in daily life without being vulnerable to habituation or adaptation effects. Participants (total N = 181) were randomly assigned to elevating vs. neutral or amusing inductions (video or recall tasks) for seven days (Study 1), ten days (Study 2), or 12 days over one month (Study 3). Multilevel growth models showed that relative to comparison conditions, elevation inductions increased daily elevation, positive affect, and prosocial outcomes (compassionate goals and affiliation), and decreased self-protective motives (self-image goals). Adaptation effects occurred for immediate responses when exercises occurred daily, but not when spaced out over time, and not for outcomes measured later each day. Results suggest benefits of brief, regular elevation experiences and have implications for interventions targeting specific emotions. 相似文献
184.
Abigail M. Shepherd Sarah S. Schnitker G. Michael Leffel Ross A. Oakes Mueller Farr A. Curlin John D. Yoon 《The journal of positive psychology》2018,13(2):143-154
The Project on the Good Physician is a national longitudinal study of moral and professional formation of American physicians over the course of medical training. The purpose of this paper is to examine the processes by which spirituality influences the development of three virtues (mindfulness, empathic compassion, and generosity) in medical students as mediated by the moral intuition to care/harm, as well as make predictions as to how this type of study could be generalizable to other populations. Study participants were 563 medical students recruited by the University of Chicago from 24 medical schools across the U.S. (54.7% male, 57% white) who completed measures assessing virtue formation 9 months apart. Path analysis of a cascade model showed that spirituality (but not religiousness) was directly and indirectly related to change in the virtue empathic compassion, and also indirectly related to change in the virtue generosity. Moreover, the moral intuition to care/harm partially mediated the association between spirituality and the virtues of empathic compassion and generosity (but not mindfulness). 相似文献
185.
《Sport, Ethics and Philosophy》2013,7(4):414-432
It is often claimed that elite professional athletes are role models and as such have certain duties to behave in morally appropriate ways. The argument is that given their influential status and influence, they should be good examples rather than bad ones. In relation to alcohol consumption and the problematic behaviours associated with excessive consumption, many professional athletes are bad role models. They consume too much and behave badly. Drawing on neo-Aristotelian insights I argue the following. First, persons who exhibit good character and virtues like self-control are preferable to those who exemplify vice like recklessness and selfishness in general and in relation to alcohol consumption in particular. To exhibit virtue is both good in itself and preferable from a moral education perspective. In other words it is better to exemplify virtue in front of others who may follow the example. Second, acting well and becoming the right sort is notoriously difficult and the moral atmosphere or the ethos of the culture in which virtue plays out has a significant impact. It is important therefore to include the ethos of sporting practice in any proposed reform of drinking behaviour such that tolerance and tacit promotion of masculine drinking practices is eschewed in favour of responsible and considerate consumption. Finally I argue that we must cultivate the proper virtue of emulation so that people who are admired or esteemed (sporting heroes) by young people in particular are not copied blindly. In other words it is important to cultivate a critical capacity to recognise worthy role models and to avoid identifying with unworthy characters, practices and vices. Part of this process is to highlight proper and worthy role models inside and outside of sport. In conclusion, I believe that although bad role models are grabbing the headlines in relation to problematic drinking practices, there are good role models in sport who should be lauded as exemplars of good character living a worthwhile sporting life. Such characters can show those inside and outside the practice community a more responsible and considerate approach to alcohol. 相似文献
186.
《Sport, Ethics and Philosophy》2013,7(2):145-160
AbstractThe paper defines the practice of tanking in regard to sport organizations and differentiates this approach from activities such as match fixing and team building. Thereafter, the ethical implications tanking presents are developed using Alasdair MacIntyre’s neo-Aristotilean ethical framework. In particular, MacIntyre’s concept of a practice that supports both internal and external goods is discussed to examine the moral questions tanking presents. The insights developed within this analysis are applied throughout to the specific practice of basketball within the discrete institution of the National Basketball Association. Finally, the paper discusses some broader implications the tanking strategy presents for the management and leadership of a sophisticated sport franchise. 相似文献
187.
本文由两部分组成。第一部分从消极角度分析了《尼各马科伦理学》的三条道德劝喻(“两恶之间取其小”、“曲木裁直”、“拒斥快乐”),认为亚里士多德的三条道德劝喻不仅彼此互相冲突,而且与亚氏伦理学的中心原则(只有心理上和行为上有德性的表现,才是德性的,才是一个有德性的人)是相互矛盾的。第二部分则着重从积极角度来看待这些冲突.认为恰好是这些冲突暴露了伦理学所要积极面对的问题、 相似文献
188.
胰岛素抵抗与2型糖尿病关系的新思考 总被引:3,自引:0,他引:3
胰岛素抵抗(IR)与2型糖尿病关系密切,对IR的认识,经历了几十年反复的过程,胰岛素抵抗综合征(IRS)的提出使2型糖尿病防治观念发生了根本的转变,提出了2型糖尿病防治新策略:从以降糖治疗为主到全面防治心血管疾病.对IR的认识和IR与2型糖尿病的关系,体现了辩证唯物主义认识论和系统论的观点. 相似文献
189.
190.
"生生之谓易"既是哲学家对宇宙相状的揭示,也是"易"本身的性质。从"天地之大德日生"到"易简"之善和"复其见天地之心",贯穿的都是同一个"生"意。理学继承前人又广加扩展,天地生物之心既是静与动的综合集成,又是天地生物与仁德流行的统一。从静体到动用,从"动之端"到"动之机",现象存在虽有生死显微,"生"之理却通贯不息。 相似文献