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1.
近30年来我国师德建设伦理学思想的冲突与交融 总被引：1，自引：0，他引：1
20世纪80年代以来,我国师德建设中,道义论强调自觉的责任感、对道德律的敬重感和行善后的愉悦感、行为的道德评价标准;功利论强调教师思想政治工作制度中道德与利益结合的合理性;契约论则肯定教师责任和道德义务来自于自愿契约。帮助教师认识、提升和凝炼师德的内涵,重振道义论伦理思想的理想精神,融合多元伦理思想,是我国师德建设的选择。 相似文献
2.
Alistair S. Duff 《The Information Society》2005,21(1):67-71
This article explores the relevance of social engineering for the postindustrial epoch. The concept of social engineering has been dormant in recent years, stained by the behavior of police states in the 20th century. Yet stripped of its excesses, social engineering still represents a defensible moral and political enterprise. What is needed for the 21st century, however, is a chastened, deontological theory of social engineering, one that accepts the inviolability of the person while still pursuing ambitious long-term teleological strategies through state action. For its content, progressive information society policy should revisit the ethical norms developed by the left-liberal tradition, as articulated by the late John Rawls and others. The article concludes that the information age offers a new opportunity to engineer a just social order, or, at any rate, that the policymaking community needs to reevaluate the idea of social engineering. 相似文献
3.
颜青山 《湖南师范大学社会科学学报》2007,36(6):13-17
在建构一种物权的道义论意图下,本文首先论证,康德定言命令前两种表述在逻辑上的非等价性为物权道义论预留了可能的空间;然后从第一表述的可普遍化原则出发,推出物权道义论的内部规则:1)除非我也愿意别人对某物的占有,我不应占有该物;2)除非我也愿意别人以同样的方式对待某物,我不应该如此手段化或使役该物;最后,从意志自由的条件("不知"和"不欲")出发,导出物权道义论的外部规则,即万物具有平等的道德地位. 相似文献
4.
Dag Elgesem 《Ethics and Information Technology》2002,4(3):195-203
In the analysis of the ethicalproblems of online research, there is much tobe learned from the work that has already beendone on research ethics in the socialsciences and the humanities. I discuss thestructure of norms in the Norwegian ethicalguidelines for research in the social scienceswith respect to their relevance for the ethicalissues of Internet research. A four-stepprocedure for the ethical evaluation ofresearch is suggested. I argue that eventhough, at one level, the problems of onlineresearch are very similar to those we find intraditional areas of social scientificresearch, there still are some issues that areunique to research online. A general model forthe analysis of privacy and data protection issuggested. This model is then used tocharacterize the special problems pertaining tothe protection of privacy in online contexts,and to argue that one cannot assume a simpledistinction between the private and the publicwhen researching in such contexts. 相似文献
5.
西方传统义利学说的总结与评价 总被引：1，自引：0，他引：1
王泽应 《湖南师范大学社会科学学报》1999,(4)
立意于宏观对西方传统义利学说作出总结与评价,首论西方文明的特殊路径,并由此引伸出目的论与义务论的二元对峙。纵溯目的论与义务论的斗争历程,横析二者争论的焦点与问题,从历史与逻辑相统一的高度论述西方传统的义利之辨。最后从历史与现实两方面对目的论与义务论作出了较为科学的评价,并注意吸收目的论与义务论各自对对方的批评成果以为己用,将当代西方的义利之辨纳入其中,从而使西方义利学说的深湛奥蕴昭然若揭 相似文献
6.
邵泽刚 《玉溪师范学院学报》2006,22(2):1-7
出于对全人类、对说话者、对自身的义务,康德在其道德理论中近似于苛刻地要求人们坚持诚实义务。但当康德的道德理论应用于现实中,即面对一个凶手“我”是否应该用说谎来保护被害人时,康德的单层次的理想理论却出现了诚信义务和“我”对被害人的义务的冲突,且这两种义务都是不容例外的完全义务。两者的冲突暴露出单层次的理想理论在特定情况下是无法在现实中直接应用的,可以说这是康德理论的局限。要解决这样的义务冲突,也只有建立一套“特殊原则”,而Korsgaard的“双层次理论”就为我们提供了很好的思路。 相似文献
7.
Jonathan Elmer 《The Information Society》2013,29(1):67-68
This article explores the relevance of social engineering for the postindustrial epoch. The concept of social engineering has been dormant in recent years, stained by the behavior of police states in the 20th century. Yet stripped of its excesses, social engineering still represents a defensible moral and political enterprise. What is needed for the 21st century, however, is a chastened, deontological theory of social engineering, one that accepts the inviolability of the person while still pursuing ambitious long-term teleological strategies through state action. For its content, progressive information society policy should revisit the ethical norms developed by the left-liberal tradition, as articulated by the late John Rawls and others. The article concludes that the information age offers a new opportunity to engineer a just social order, or, at any rate, that the policymaking community needs to reevaluate the idea of social engineering. 相似文献
8.
David Lewin 《欧洲特需教育杂志》2013,28(4):536-547
This article examines the relevance of modern moral philosophy to education, with particular reference to special educational needs. Where moral philosophers explore the tension between utilitarian and deontological reasoning, they often consider the balance between the rights of the individual and the benefits or costs for the majority. I argue that the debate is predicated on a false dichotomy between minority and majority which is best overcome by a return to virtue ethics. In exploring this ethical debate, I draw on a case study from Australia of a student excluded from mainstream education on the basis that inclusion will not serve the greater good of the majority of students. My intention here is not to offer practical guidance in the complex day-to-day deliberations of educators dealing with issues of inclusion, but to elaborate the structure of the present thinking about inclusion. It is hoped that an appreciation of the deeper basis of ethical reasoning will itself lead to a greater recognition of the need for exploring the ethical grounds of teaching and learning. I will argue that any dichotomy between the utilitarian happiness of the many and the deontological commitment to the rights of the individual is based on a misconception of human identity. The false choice between the many and the one rests upon the assumption that morality is fundamentally about restricting personal preferences in favour of the good of the majority, that there exists a fundamental conflict between what is good for the individual and what is good for society as a whole. This will lead me to argue that we need to reinterpret human identity as constituted by its social relations and that this reorientation is best achieved by reference to virtue ethics. 相似文献
9.
郁乐 《华中科技大学学报(社会科学版)》2009,23(5):44-48
康德以道德法则为基础的义务论的所提供的批判视野,分析了功利主义理论的思想脉络及其理论困境,以及功利主义对其义务论的批评.以此为基础,进而可以全面深入地分析了康德是如何看待功利问题的.功利主义对康德的批评建立在对形式主义的道德法则之狭隘化的理解之上;康德对功利问题有着全面而恰当的考虑,从康德道德哲学的批判视野出发,功利主义也可以具有恰当的地位与重要的价值;另外,康德的批判视野对于处理全球化时代的多元文化与价值问题提供了深刻的洞见. 相似文献
10.
卢丽娟 《四川教育学院学报》2013,(8):95-98
弗兰克纳的混合义务论是在善行原则和公正原则趋近于真理时进一步修正后得出的理论,且在混合义务论中公正原则总是优先于善行原则。阐述了混合义务论所涉及的道义论和目的论,梳理了混合义务论的两条基本原则,详细探讨了混合义务论对当前我国社会主义道德建设所具有的启示:道德的建立是为了人更好地生存和发展;探讨善行原则的意义在于应该做有益的事情,防止和避免做有害的事情;公正原则的启示就是尽可能平等地分配善超过恶的最大余额。 相似文献