中国国家间道义思想探本溯源——基于先秦诸子国家间道义思想的对比分析

中国先秦时期的国家间道义思想具有整体性特征,其内在逻辑基点和现实支持即是人性中的道德。它有两个理论支点:一是国家间道义与国家利益具有统一性;二是国家间道义有助于形成国际权威。先秦国家间道义思想主张将国家间道义作为处理国家间关系的重要考虑因素,认为符合道义应该成为国家对外行为的最高追求,但其出发点和落脚点都是国家利益。先秦诸子(韩非子除外)均认为,在处理国家间关系时应遵循道之以德,不以强凌弱;和睦相处,不以战争方式扩大国家利益的原则;孔子、荀子和管子还强调遵循言而有信、讲求国际诚信的原则;儒家强调礼之用,和为贵以及遵守国际规范的原则。先秦诸子普遍认为,具备坚实的道义基础是一个国家成功崛起的必备条件。先秦国家间道义思想与西方主流国际道义思想的相同之处在于两者都承认道义因素在国际关系中具有的作用,其不同点在于:前者将道义视为在国际关系中发挥巨大作用的重要考虑因素,后者则将道义因素虚拟化处理。以孔子和老子等为代表的先秦杰出思想家,其思想对后世的中国文化以及世界文明都产生了巨大影响。     

项目式教学:法学本科人才培养的新路径

当前法学本科人才培养同质化严重,脱离岗位实际,学生实践能力和创新能力较差。项目式教学有别于传统教学模式,其环节包括通过岗位调研制定项目列表;将项目内容转化为教学内容;确定项目课程;制定专业课程体系等四个方面。项目式教学以工作岗位技能为基础,注重理论和实践的有机结合,激发学生的学习兴趣和创新能力,培养学生独立与合作完成工作的能力,便于有效评价教学目标是否达到,突破了传统教学模式的局限,为法学本科人才培养提供了一条新的途径。     

封建帝王“德主刑辅”观探视

"德主刑辅"作为一种治国理念、治国思想,是封建士大夫探索的理论结晶。但在现实生活中,封建帝王并非按其行事,而是因地制宜地实施其统治。实践证明,凡当帝王因地制宜实施统治时,便会国泰民安、国祚长久;反之,则会社会混乱、国祚短暂。     

浅论新形势下的师德建设

本文从推进素质教育出发,论述新形势下如何进行师德建设。     

当代大学生社会公德教育探究

当代大学生是肩负推动社会发展使命的重要群体，是国家和民族的未来和希望，加强大学生社会公德教育具有重要的社会现实意义。着重分析了当代大学生社会公德观念及行为存在的不良现状和产生的原因，并就此提出了几点相应的改善方案。     

Consumer morality in times of economic hardship: evidence from the European Social Survey

Crimes of everyday life, often referred to as unfair or unethical practices committed in the marketplace by those who see themselves and are seen as respectable citizens, have burgeoned as a result of the transformations in the European economy in the late 20th century, namely the transition to neo‐liberal markets and the emergence of consumer society. A ‘cornucopia of new criminal opportunities’ has given rise to a new range of crimes such as ripping software, making false insurance claims or paying cash on hand to circumvent taxes. These shady behaviours (legal or not) are part of people's experience, albeit they are collectively regarded as morally dubious. Taken collectively, crimes of everyday life are indicators of the moral stage of a particular society and therefore a valuable instrument for social and political analysis. This paper addresses the question of whether and under which conditions feelings of economic hardship trigger crimes of everyday life. A multilevel theoretical and empirical perspective that integrates theories stemming from political science, sociology, and social psychology is adopted. I start by exploring the embeddedness of economic morality in social institutions, followed by an elaboration of the concept of market anomie to account for deviant behaviour in the marketplace, to finally step down to the examination of the correspondence between social attitudes and consumer behaviour, as postulated by the Theory of Planned Behaviour. The empirical study relies on micro data from the European Social Survey (ESS) (Round 2) and attempts to model, for each country, a formative measure of crimes of everyday life based on socio‐demographic variables and the current economic situation, as it is perceived by the individual (taken as a measure of relative deprivation). The resultant country‐specific regression coefficients are mapped onto the broader economic and normative context of 23 European countries. The results reveal that crimes of everyday life are driven by feelings of economic hardship only in countries where normative factors dictate their deviance. In countries where fraudulent behaviour is more generalized, inner motivations to offend play a secondary role as the more privileged consumers are more likely to commit fraud as they interact more often with the market. In turn, normative aspects result from a dynamic interplay of cultural and economic factors. As the economy grows faster, the tendency to offend in the market becomes more visible, but only in countries whose gross domestic product (GDP) stands above the European average. In countries with low GDP, the normative landscape is shaped by cultural factors that seem to obfuscate the power of economic factors favourable to consumer fraud.     

浅析E．弗洛姆人道主义宗教思想

E．弗洛姆是现代西方著名的人道主义伦理学家，他通过综合马克思的宏观社会理论和弗洛伊德的微观心理分析理论而建立的人道主义伦理学体系在西方伦理学发展史上具有独特的理论贡献。在其伦理学体系中，宗教思想是其中重要的内容。弗洛姆从人的精神需要的角度探讨了宗教的根源和定义，划分了宗教的两种类型，揭露了现代社会宗教异化对人造成的危害，并积极探索建立人道主义宗教的具体对策。他的思想既有独特的理论和现实意义，同时也有明显的局限性。     

明清文学选本对载道观的认同

以取消文学本体性为本质特征的栽道观经宋人提出以后,成为明清时期的主流文学观念,构成了明清文学选本生成与传播的基本语境.明清时期认同载道观的文学选本以宋人真德秀<文章正宗>为典范,大致可分为两种:一是在国运兴隆时期,文学选本以"明义理"为己任,主动担负起教化使命;二是在国运衰微时期,文学选本以"切世用"相号召,主动担负起经世使命.而在任何一种情况下,这些选本都将一种外在于文学的价值置于文学自身,因而本质上都是对以取消文学本体性为特征的载道观的自觉认同.认同载道观的文学选本一直为主流意识形态所推扬,却始终无法赢得大多数读者;在明清特定历史时空中,它们共有清贵而寂寞的命运.     

大学生婚恋家庭伦理危机及教育对策研究

大学生恋爱、性行为越来越普遍,婚姻问题开始出现,代际矛盾、冲突也非个别现象。这其中存在的价值取向和道德缺失问题,引起社会舆论的广泛关注。对此,高校不可坐视,须有所作为。本文通过调查分析,了解大学生婚恋家庭伦理危机状况;并提出,要因势利导,借助多种途径和渠道,强化婚恋家庭伦理道德教育,促进大学生身心健康成长和社会风尚的良好发展。     

The Moral Imperative and Social Rationality of Government-Guaranteed Employment and Reskilling

Unemployment exacts a high cost to its victims, not only in lost income, but also in terms of quality of life (insecurity, depression, abandoned families, divorce, suicide and poorer health). It also exacts a high cost to society in terms of lost output, foregone tax revenue, depreciating human capital, and increased costs of welfare, crime and health care. Yet modern wealthy societies have, principally for the sake of price stability and to avoid the budget costs of a full remedy, chosen to tolerate a substantial level of permanent unemployment. This article explores the moral conditions of this social choice and its rationality in terms of social welfare. It makes and develops support for two claims: society's tolerance of involuntary unemployment is morally wrong, and it is socially and economically irrational. It concludes that government should guarantee employment by serving as employer of last resort and where appropriate provide for retraining.