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Rev’d Ian StJohn Fisher Ph.D. 《Science and engineering ethics》1996,2(3):335-344
Religion, defined as ‘the idea of a state that transcends ourselves and our world and the working out of the consequences
of that idea’, may influence the ethical thinking of scientists and engineers in two ways. The first is at the level of the
individual and how personal beliefs affect the choice of research, design or development projects, relationships with other
researchers and the understandings of the consequences of research on other aspects of life. The second level is that of the
social and cultural setting in which scientists and engineers work; how society decides which research to sponsor, how to
apply the results of scientific discovery and which technology it chooses to develop and for what purposes. In neither of
these areas is religious belief a necessary condition for scientists and engineers to pursue one course of action rather than
another. The existence of religious belief within the individual and society is, though, part of the ethical framework in
which scientist and engineers work and therefore something to which attention should be paid. Religion provides a particular
perspective on what should be. Conversely science and technology provide information on the nature of the person and the universe
in which we live, which must be taken into account when theologians and religious moralists apply their ethical norms and
principles. 相似文献
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商周文化东渐是山东地区商周考古的一个重要课题,淄潍河流域则是山东地区商周考古的一个关键性区域,随着考古资料的日益丰富,从考古学角度探讨淄潍河流域商周文化东渐及其历史背景已成为可能。 相似文献
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This study used longitudinal survey data of Filipino American and Korean American youth to examine ways in which universal factors (e.g., peer antisocial behaviors and parent–child conflict) and Asian American (AA) family process variables (e.g., gendered norms) independently and collectively predict grade point average (GPA), externalizing, and internalizing problems. We aimed to explain the “Asian American youth paradox” in which low externalizing problems and high GPA coexist with high internalizing problems. We found that universal factors were extensively predictive of youth problems and remained robust when AA family process was accounted for. AA family process also independently explained youth development and, in part, the AA youth paradox. For example, gendered norms increased mental distress. Academic controls did the opposite of what it is intended, that is, had a negative impact on GPA as well as other developmental domains. Family obligation, assessed by family-centered activities and helping out, was beneficial to both externalizing and internalizing youth outcomes. Parental implicit affection, one of the distinct traits of AA parenting, was beneficial, particularly for GPA. This study provided important empirical evidence that can guide cross-cultural parenting and meaningfully inform intervention programs for AA youth. 相似文献
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Jennifer C. Lay Helene H. Fung Da Jiang Chun Hoi Lau Atiya Mahmood Peter Graf Christiane A. Hoppmann 《International journal of psychology》2020,55(4):562-571
Older adults spend much time in solitude (without social interaction), putting them at risk of loneliness, especially if aging outside their country of origin (e.g., Chinese immigrants to Canada). Yet, cultural contextual factors that may reduce loneliness in moments of solitude are poorly understood. This study sought to disentangle the roles of culture, immigration, and acculturation in solitude-loneliness associations across two countries. Community-dwelling adults aged 51–85 in Vancouver (N = 58 East Asian, N = 37 European/North American) and in Hong Kong (N = 56 East/Southeast Asian) completed approximately 30 ecological momentary assessments over 10 days on their current affect and social situations. Participants in Vancouver spent more time in solitude, desired solitude more, and felt less lonely overall than those in Hong Kong. Multilevel models revealed that moments of solitude felt lonelier than moments spent in social interaction, but only for individuals less acculturated to their host culture or not concurrently desiring solitude. Associations held regardless of host culture, cultural heritage, or immigration status. Findings suggest that solitude need not feel lonely if it happens by choice and if individuals feel connected with their host culture, for both immigrant older adults and those aging in their birth country. 相似文献
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An object one owns is typically more highly valued than an equivalent object owned by another person. This endowment effect has been attributed to the aversion of loss of one’s possessions (through selling), or the added value of an item due to self-association (through owning). To date, investigation of these mechanisms has been hampered by the between-subjects methodology traditionally employed to measure endowment. Over two experiments, we report a novel within-subjects method for measuring an endowment bias. In these studies, Western participants showed enhanced valuation of owned items, whereas East-Asian participants did not. This endowment bias also correlated with the ownership effect in memory (a measure of self-referential processing) in Western, but not East-Asian participants. Our results suggest that the endowment effect is partly predicated on the same factors that influence the ownership effect and that this commonality is likely linked to conceptions of ownership specifically, and self-concept more generally. 相似文献
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Individual differences in obsessive-compulsive (OC) behavior in various cultures correlate with religiosity. The current paper explored the so far unstudied relationship between religiosity and OC behavior in Israeli Jews. Two studies were conducted. Study 1 focused on the relationship between religiosity and OC behavior in a representative sample of Israeli students. Study 2 focused on religious change and OC behavior in a non-random sample of 31 individuals who had become more religious (the MR group), and 30 individuals who were less religious (the LR group) than their parents. Instruments used were the Maudsley obsessive-compulsive inventory (MOCI), the student religiosity questionnaire, and questions about parental home observance, upbringing, and changes in religiosity. In the first study, no association was found between religiosity and OC behavior. Religiosity was related to some degree to perfectionism and to the parental attitude to upbringing. In the second study, a significant difference was observed between the MR and the LR groups on OC behavior as measured by the MOCI. Conclusion, among Israeli Jews a lot of religious observance is non-reflective, and is not associated with individual differences in personality or OC symptoms. Those who undergo religious change may do so in response to their behavioral propensities. One such path is that the more OC become MR, and the less OC less religiously observant. 相似文献
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The study focuses on the teacher as an organization person, that is, a professional working in an organizational setting, and forms part of its administrative and human fabric. The purpose of the article is to describe the novice teachers expectations from teaching as a profession and from the school as a work organization. The novice teachers who participated in trainee programs at five large teacher training colleges in Israel, completed a self-report questionnaire. The questionnaire items expressed teachers expectations of their work at the outset of their professional career. Facet Theory was the methodological approach used for the study. It was found that novice teachers expectations focus on the following areas of interest and activity expectations of professional and social recognition; expectations of responsive conduct on the part of students; of involvement and support from parents, and of collegiality from other staff, parents and the principal; and expectations that teaching and those associated with it will contribute to strengthening the teachers professional sense of self. The findings were also examined based on self-psychology perspectives. The article discusses the implications of these expectations pertaining to teacher training. 相似文献
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The literature on international relations frequently refers to culture in broad, macro-level ways to explain what cannot be explained by economic or military power. The assumptions that culture is simple, uniform and the opposite of power are, in the view of the authors, erroneous. Also, the authors note that there is a lack of scholarly interaction among psychologists interested in cross-cultural phenomena and international relations specialists interested in questions of identity and foreign policy. As an introduction to a special section on culture and foreign policy, this article calls for more communication among these scholarly communities; provides a set of observations about foreign policy and culture understood as a complex, dynamic concept; and calls for specific kinds of studies to better understand foreign policy in the context of cultural complexity and richness. 相似文献