试论企业道德责任

本文通过对企业道德责任的界定,把企业道德责任划分为底线道德责任、条件道德责任和高端道德责任,分析了当前我国企业道德责任缺失的现状,指出我国企业道德责任缺失的主要原因,并提出了相应的对策建议。     

试论道德选择

人类自从具有自我意识以来,就开始了选择活动,选择是人类特有的生存方式。道德选择是人类活动中最重要的选择形式之一,是道德价值实现的前提环节。道德选择的主体可以是个体,也可以是不同类型和规模的社会群体或组织,还可以是作为一个整体的人类。有什么样的道德选择,就会有什么样的道德行为,认真探析道德选择中的道德自由、道德责任、道德冲突等问题,对于道德主体优秀品质的形成具有促进作用。     

当代大学生道德缺失及理性思考

社会在发展,时代在变迁,目前我国正处在经济快速发展的特殊时期,传统的道德观念受到来自各个方面的冲击,大学生作为时代前沿的一个群体,其思想道德状况也发生了很大的变化。本文将对大学生的道德现状进行深入探讨,分析大学生道德缺失的成因,并针对目前一些大学生道德失范的现象提出可行性的建议。     

当代大学生的道德失范与道德重建

本文针对当代大学生道德失范的现象及原因作了分析和研究,并在此基础上提出道德重建的教育对策。     

90后大学生道德情感培养研究

90后大学生是当前高校学生的主体,只有具备了丰富和客观道德情感的学生才能适应新社会的需要,也才能构建出90后大学生自身发展的思想意识空间,因此,需要从理论上和实践上高度重视90后大学生道德情感培养工作。本文立足90后大学生思想和道德建设实际,提出了要以道德情感为基础加速90后大学生发展的观点,并对90后大学生现存的道德情感问题进行的分析,提出了90后大学生道德情感培养的方法和建议。     

意志自由对于道德主体的核心价值

道德主体身份认同至少需要符合三个要素:自由、理性和责任,意志自由是这一特征的集中体现。意志自由是基于对道德必然的认识和遵循;意志自由是道德主体的本真存在,是道德主体超越道德必然的核心要素,也是道德责任的发生根据和实现条件。     

浅析大学生道德免疫力培养

当今社会多元化,现代信息技术的发展和市场经济的负面影响使得大学生的道德价值取向功利、自我意识膨胀、知行不一等道德问题日益突出。因而,通过贴近生活的道德内容,积极开展道德体验活动,实施疫苗法等创新高校德育内容和德育方式,培养和提高大学生的道德免疫力,促进大学生道德健康发展是当今高校面临的一项重要任务。     

大学生网络道德建设浅谈

网络道德已成为大学生思想道德教育的新窗口。理解大学生网络道德教育的内涵,认识目前高校网络道德的现状,并提出防止道德失范的建议:认识青年学生的思想教育特点,转变教育方法;教师要提高驾驭网络道德教育的能力;建设网络道德主题网站,构筑全面服务大学生道德建设的新平台。     

大学生诚信道德缺失的现状及原因

所谓“诚信道德缺失”,是指目前社会中人们因诚信道德品质严重缺损而导致失信行为频频发生的状态及其造成的负面影响。因其产生范围的蔓延性、影响的腐蚀性、对社会发展的破坏性,有人又把它称为“诚信危机”。近几年来,我国大学生诚信道德缺失已经成为一个较为严重的社会问题,下面就我国大学生目前的诚信状况及形成这一现状的原因作一探讨。青年大学生诚信道德缺失的现状从高校每年组织的大学生思想状况调查来看,诚信缺失都是其中非常突出的问题,大学生诚信道德缺失主要表现在:1.考试作弊,骗取成绩。一些大学生受社会上“读书无用论”的影响…     

试析和谐社会道德建设的路径选择

要成功构建社会主义和谐社会就要在发扬光大优秀传统美德的同时,强化生态道德意识、网络道德意识、责任道德意识和诚信道德意识,大力加强道德建设。为让良好的道德具有长效性,夯实和谐社会的基石,还必须立足青年群体。     

Pursuing Moral Governance

A millennium ago in Northern Song (960–1127) China, Emperor Huizong initiated the “Eight Virtues of Conduct” in order to recruit morally upright officials. In place of the candidates’ skills in literary composition and understanding of the Confucian classics, this scheme adopted candidates’ moral virtues as their major criterion of selection. This paper analyzes how this scheme was implemented. It also shows that the rejection of certain genuinely virtuous nominees and the recruitment of some candidates who had exhibited objectionable conduct somehow compromised the emperor’s ideal. This analysis is followed by a discussion of the political and social implications of the scheme. Instead of perceiving this promotion channel as a means for Huizong and Chief Councilor Cai Jing to eliminate dissidents and install ideological conformity, the author argues that the scheme was an initiative of the emperor to counter the chief councilor’s dominance and alleviate factional conflicts. The final section examines the extent to which this scheme facilitated social mobility in the Song dynasty.     

Moral teaching in geography

Abstract

Moral issues tend to be marginalised in contemporary education. This paper argues that geography is well placed to help to address this defect. Some cases with an obvious geographical dimension are outlined, to show how they might be used to open up broader moral problems. Geography teaching in higher education could have an important part to play in the reassertion of a moral dimension in how people come to understand the world and play a part in its re‐creation.     

History as Moral Reflection

Book reviewed in this article:
The Degradation of American History , by David Harlan.     

The Politics of Moral Patience

Abstract

Pluralistic societies perpetually seek for ways to get along, given the reality of that pluralism. That search generates pluralistic responses which include forbearance, concord, tolerance, radical democracy, among many others. This paper begins to explore the putatively rich notion of moral patience as a way of being in the world as Christians; moral patience as a way of living with the ‘‘other’’ without reducing the importance of the Christian faith and practice; moral patience as a way of setting the stage for living with long-term difference but without terminal division; moral patience not just as a way of taking a long time to make decisions, but as the finding of a way forward and getting on with life without first coming to some form of unified resolution. Specifically, my purpose is to argue that moral patience creates time and space for the Christian community to develop an ethic of discipleship; i.e. a politics that finds its source in the patience of God, in the imitation of Jesus Christ, and in the power of the Spirit. Such moral patience acts as a sort of political and ethical capacity, and encourages us to believe that because God has time, we also have time — to listen, to be vulnerable, to engage in important conflicts without becoming violent, to refuse to be driven by the speed that society seeks to impose on us, and to resist the notion that the world and other people are directly in our control — indeed to resist the notion that we are radically autonomous individual entities. The paper concludes with a brief glance at how the Christian practice of moral patience might shape work in a number of fields of moral inquiry.     

Murphy's Moral Economy of Labor

Abstract

Throughout its history, the institution of the Catholic Church has been at odds with the social and political changes of modernity. However, many scholars claim that after Vatican II, the Church began to accept modernity's political regnancy, and subsequently embraced doctrines such as separation of Church and State and religious freedom. In fact, some scholars go so far as to claim that in recent decades, the Catholic Church has led political crusades that resulted in the political, economic, and social liberation of many, such as its spearhead movement against Communist countries and the liberation theology movements in Latin America. The purpose of this article is not only to examine such claims but to look more closely at the political implications of the thought of Pope Benedict XVI. I propose that Benedict XVI does not simply embrace modernity, but he challenges it from within and presents political society with an alternative foundation for political liberalism. To this effect, I examine the main tenets of his social thought, including his political anthropology and concept of personhood, his idea of secularity, and his understanding of the role of political institutions. I assess whether his ideas can be universally accepted by liberal, secular societies or whether the character of these ideas will appeal only to those who embrace Christianity.