孔孟儒家的德治学说与为己之学

认为孔孟儒家的德治学说并不是一种独立的治国理论,而是孔孟儒家为己修身的一种落实。德治虽然具有为己修身层面上的价值,但却不乏治理层面上的弊端,不具有国家治理层面上的价值。     

完善高职院校教师培训保障体系的思考

高职院校教师培训是高职院校创新与发展的重要因素,是提高高职院校教师综合素质的最有效的途径。保证高职院校的教育质量,促进其健康快速发展,关键在于进行卓有成效的教师培训。该文结合第一批国家示范性高等职业院校关于教师培养培训的经验及探索,对高职院校教师培训保障体系进行了研究,以期为高职教师培训的实施提供可行的政策建议。     

大学学院层级教代会建设研究与实践

随着大学内部管理体制改革进程中管理重心的下移,结合多年来的管理实践,从学院层级的治理和民主管理这一视角,我们着力提炼新的管理思想,倡导建立二级教代会,践行民主管理思想,奠定和谐校园的建设基础。     

新课改背景下学校教师学习的个案探析

基础教育新课程改革背景下教师如何通过学习来促进教师专业发展,是目前大家关注的话题。笔者对深圳某中学教师的学习状态、学习类型和学习的影响因素等进行调研,发现他们的学习类型各具特色,但同时也存在一些问题,影响教师学习的主要因素有:对基础教育新课改的困惑、教师责任的压力、教师地位的现状以及来自学生和家长的压力等,应采取对策,促进教师学习提高。     

台州学院大学英语师资现状的对比分析

大学英语的师资状况直接关系到大学英语课程教学质量。我校的大学英语师资在年龄、职称和学力上与本校其它学院相比差距不小。应采取措施,加强大学英语教师队伍建设。     

《中庸》之“中庸”三维度释义

《中庸》之＂中庸＂持久而深刻,它是以正确性为内在精神,以恰当与适度为标志,以事物整体和谐、实现矛盾协调为目标,是振荡中维持平衡的过程及其＂得中＂这一瞬间之表象。它具有中庸之道（原则）、中庸之德（品德）、中庸之法（方法）三维度之义：既是哲学范畴,也是伦理学说,并代表了一种思想方法;既是事物运行的客观形态,又是儒家的世界观、人生观,还是＂折两用中＂的方法论。     

先秦与古希腊美德伦理思想比较研究

要正确认识和科学比较中西方美德伦理思想,就不能不首先把探究的视野投向现代美德理论的源头——先秦与古希腊。先秦与古希腊美德伦理思想的生长、损益有彼此不同的社会历史背景,其基本思想内容各具特色。尽管作为时代的产物,二者必然带有那个时代的印记和阶级的局限,但是都有一定的合理性,为今天提供了历史的、精神的道德资源,对建设现代美德伦理体系具有鲜活的启示意义。     

Ethics in Global Business and in a Plural Society

The contemporary confluence of globalization and ethical pluralism is at the origin of many ethical challenges that confront business nowadays, both in practice and in theory. One of the challenges arising from the development of globalization has to do with respect for cultural diversity. It is often said that the success of economic globalization tends towards social and cultural homogeneity. To the extent that cultural diversity is usually seen as a valuable reality, that global trend seems to contradict our efforts to respect ethical pluralism, both personal and cultural, within society. In this paper I argue that (a) ethical minimalism, despite its emphasis on tolerance and justice, does not take pluralism seriously into account in present-day society, and (b) ethical minimalism is not suited to balancing the homogenizing trend of globalization. Certainly ethical norms are necessary, but by no means are they sufficient in themselves to encourage either justice or tolerance; nor are they sufficient to inspire and encourage good practices and sound regulations. Instead, virtue-based ethics has the capacity of inspiring and encouraging good practices. Particularly, virtue-based ethics is able to inspire a serious dialogue about ethical and legal issues both in the public arena and within organizations.     

Alasdair Macintyre’s Aristotelian Business Ethics: A Critique

This paper begins by summarizing and distilling MacIntyre’s sweeping critique of modern business. It identifies the crux of MacIntyre’s critique as centering on the fundamental Aristotelian concepts of internal goods and practices. MacIntyre essentially follows Aristotle in arguing that by privileging external goods over internal goods, business activity – and certainly modern capitalistic business activity – corrupts practices. Thus, from the perspective of virtue ethics, business is morally indefensible. The paper continues with an evaluation of MacIntyre’s arguments. The conclusion is drawn that MacIntyre’s critique, although partially valid, does not vitiate modern business as he claims. In short, modern business need not of necessity be antithetical to individuals’ pursuit of internal goods within practices.     

试论高校以人为本的法治化建设

＂依法治校,以德治校＂是新世纪新形势高校发展的需要,是建立现代大学制度的需要,＂以人为本＂为二者的统一奠定了坚实的基础,高校的法治化进程离不开人本思想的指导,＂以人为本＂思想下的高校法治建设才能取得长足发展。