高职院校青年教师师德建设现状探析

教师对教育的贡献,不仅表现为传道授业解惑,更在于"为人师表"的职业道德。以中国环境管理干部学院为例,分析高职院校师德建设在一定程度上存在着诸如:师表意识淡薄、行为规范不严、敬业精神不足和治学不严谨等问题,提出高职院校可以从完善制度建设、完善师德考评机制、加强自身建设等方面加强青年教师师德建设。     

关于加强师德建设问题的思考

教书育人是人民教师的天职,当前对加强师德建设问题应引起重视。在加强师德建设中应明确其基本要求,采取切实可行的措施和方法,以作到卓有成效。     

河北省进一步发展高等教育的初步探讨

河北省高等教育在全国排名榜中相对落后,与人口大省、经济大省不适应,其原因是多方面的。进一步发展高等教育对河北省实现向经济强省、文化强省跨越至关重要,为此河北省应将努力发展高等教育纳入"十二五"规划,适度扩大办学规模;加大投入;分类指导,突出重点,增强特色,推动内涵式发展;办强师资队伍及师德师风建设;鼓励高校开展科技创新。     

提高高校档案利用的新途径

针对目前高校档案利用率不高的实际情况,为有效地提高档案利用率,充分发挥高校档案在高校发展建设、科学管理、提升教育教学水平中的作用,笔者通过多年的探索实践,提出了加大宣传力度、搞好基础建设、提高人员素质、拓展服务方式、创新服务内容等高校档案利用的新途径,与从事高校档案工作的广大同仁商榷。     

高校建立专项档案数据库的必要性

高校档案具有类型多、范围广、数量大等特点。随着教育事业的发展,高校的管理方式、培养模式发生了改变,高校的档案产生途径和利用范围也随之发生了变化。因此,必须实现档案信息数字化管理,建立专项数据库。建库要有专业人员,依据国标或行业标准,要注重实效性和安全性。专项数据库建设和信息资源建设是数字化档案馆建设的基础和必由之路。     

创建绿色学校 构建和谐校园

金乡县第二中学是山东省省级规范化学校、省级文明单位、省级电化教育示范学校、省级绿色学校、省级教书育人先进单位、省级卫生先进单位、首批全国科学教育实验基地、全国学校管理机制实证研究实验学校、全国中华民族传统美德教育实验学校、中国师德建设示范单位、济宁市教学示范学校、济宁市实验教学示范学校、济宁市平安建设先进单位、济宁市高中教学特长学校、济宁市遵纪守法光荣校。     

高校节能管理初探

目前,低碳生活的方式和理念已渗透到各高校大学生的学习和生活中,这为高校的节能管理创造了良好的基础和条件。倡导节约资源之风,尽节约能源之责,是建设生态文明社会的一项紧迫任务。因而,提高节能意识、完善节能管理体制、科学使用节能设备、加强节能队伍建设等措施必将促进高校节能管理工作的顺利开展。     

努力创建和谐育人氛围——北京青年政治学院附属中学生态文明纪实

正北京青年政治学院附属中学于1960年建校,是朝阳区教委直属的"十二年一贯制"公立普通学校和美术特色校,也是朝阳区中学和小学素质教育示范学校、北京市学校文化建设示范校北京市艺术教育特色学校和全国百强特色学校。学校占地3万多平方米,建筑面积2万多平方米。校园环境优美,办学设施先进。有160多人的高素质教师队伍,是朝阳区师德师风建设先进集体,在校师生共有1500余名。学校始终坚持"环境育人、管理育人、     

通过加强高校学报建设提升秦皇岛市文化软实力的研究

《邯郸学院学报》、《衡水学院学报》、《惠州学院学报》在提升地方文化软实力方面作出的杰出贡献,为通过加强高校学报建设提升区域文化软实力提供了不争的现实依据,也证明了通过加强高校学报建设提升秦皇岛市文化软实力具有一定的可行性和科学性。秦皇岛市可以充分发挥高校学报的导向作用和推动作用,挖掘秦皇岛市文化资源,创办特色栏目,提高居民综合素质,宣扬环境保护理念,为秦皇岛市建设园林式、生态型、现代化海滨城市和国家环境保护模范城市贡献力量。     

加强高校网络管理工作的思考

在深入分析网络管理现状的基础上,从高校管理、服务的实际情况出发,通过广泛的调研、分析,全面阐述了在高校加强网络建设、网络管理和构建网络安全的必要性和重要性。     

Environmentalism and Public Virtue

Much of the literature addressing environmental virtue tends to focus on what might be called “personal virtue”—individual actions, characteristics, or dispositions that benefit the individual actor. There has, in contrast, been relatively little interest in either “virtue politics”—collective actions, characteristics, or dispositions—or in what might be called “public virtues,” actions, characteristics, or dispositions that benefit the community rather than the individual. This focus, however, is problematic, especially in a society that valorizes individuality. This paper examines public virtue and its role in environmental virtue ethics. First, I outline different types of virtue in order to frame the discussion of public virtues and, in particular, a subclass of virtues I will refer to as political virtue. Second, I focus on practical problems and address the inadequacy of personal virtue for effecting social change and, therefore, for addressing most environmental crises. Finally, I argue that public and political virtues are necessary, if under emphasized, conditions for the flourishing of the individual, and that they are important complements to more traditional environmental virtues.     

Biophilia as an Environmental Virtue

Beginning with E. O. Wilson’s notion of biophilia, our “innate tendency to focus on life and life-like processes,” I construct an environmental virtue with the same name that meets certain criteria an environmental virtue should meet. I argue that this virtue can have its status as a virtue by its contribution to human flourishing, while having care for live nature as its target, and care about live nature as its affective content. I explore its characteristics as both an individual and a collective virtue, and finally show how cultivation of it might serve to unite various communities in the cause of preserving biodiversity.     

Species Extinction and the Vice of Thoughtlessness: The Importance of Spiritual Exercises for Learning Virtue

In this paper, I present a sample spiritual exercise—a contemporary form of the written practice that ancient philosophers used to shape their characters. The exercise, which develops the ancient practice of the examination of conscience, is on the sixth mass extinction and seeks to understand why the extinction appears as a moral wrong. It concludes by finding a vice in the moral character of the author and the author’s society. From a methodological standpoint, the purpose of spiritual exercises is to create a habit of thoughtfulness in the writer, and by way of teaching, to suggest one to the reader. Such a habit is important, at least, because virtue is a habit. In other words, there can be no learning of virtue itself without habituation into it. Accordingly, I frame the sample spiritual exercise with a deliberately controversial objection to contemporary academic virtue ethics and with a justification for why the spiritual exercise is important for taking virtue ethically. And I end the paper with some further remarks explaining the form of the exercise and its relevance to doing philosophy. In this way, the paper makes and illustrates a methodological point about virtue ethics based on a meta-ethical assumption about virtue as a habit, and it does this by focusing on a pressing environmental problem in the twenty-first century.     

An Agrarian Imaginary in Urban Life: Cultivating Virtues and Vices Through a Conflicted History

This paper explores the influence and use of agrarian thought on collective understandings of food practices as sources of ethical and communal value in urban contexts. A primary proponent of agrarian thought that this paper engages is Paul Thompson and his exceptional book, The Agrarian Vision. Thompson aims to use agrarian ideals of agriculture and communal life to rethink current issues of sustainability and environmental ethics. However, Thompson perceives the current cultural mood as hostile to agrarian virtue. There are two related claims of this paper. The first argues that contrary to Thompson’s perception of hostility, agrarian thought is popularly and commercially mobilized among urban populations. To establish this claim I extend Charles Taylor’s notion of a social imaginary and suggest that urban agriculture can be theorized as an agrarian imaginary. Entwined with the first claim is the second, that proponents selectively use agrarian history to overemphasis a narrative of virtue while ignoring or marginalizing historical practices of agrarian violence, exclusion and dispossession. I do not discount or deny the significance of agrarian virtue. By situating agrarian thought within a clearer virtue ethics framework and acknowledging potential manifestation of agrarian vice, I suggest that the idea of agrarian virtue is strengthened.     

崇明生态岛建设解析

崇明岛是位于长江口、世界上面积最大的河口冲积岛。笔者构建了科学性与可操作性、现实性与前瞻性、针对性与示范性相结合的生态岛建设指标体系,并在崇明世界级生态岛建设中发挥了“引领生态岛建设方向,规范建设行为,调控建设进程”的作用,崇明生态岛建设成效初显。为了进一步发挥崇明生态岛建设的示范作用,笔者还提出了建设生态文明特区等建议。     

The Epistemic Demands of Environmental Virtue

To lead an environmentally virtuous life requires information—about morality, environmental issues, the impacts of our actions and commitments, our options for alternatives, and so on. On the other hand, we are finite beings with limited time and resources. We cannot feasibly investigate all of our options, and all environmental issues (let alone moral issues, more broadly). In this paper I attempt to provide initial steps towards addressing the epistemic demands of environmental virtue. In the first half of the paper I provide rules of thumb with respect to (1) how to prioritize our investigations into various issues, and (2) what kinds of information we should seek with respect to these issues, and the levels of epistemic justification we ought to attain. In the second half of the paper, I turn to a modified virtue ethics, appealing to the attitudes of virtuous ideal observers to provide characterizations of morally justified and morally non-culpable actions. I then apply these latter concepts in assessing agents, their actions and projects (with respect to environmental virtue), in light of their investigative efforts, and given their particular circumstances.     

生态保护是建设生态文明的重要基础

十七大提出建设生态文明的奋斗目标,具有极其重大的意义.生态保护在建设生态文明中具有保护生存条件、保障生态安全、保护自然资源及生产力、保障可持续发展、促进生态文明观念在全社会牢固树立等重要作用.因此,生态保护是建设生态文明的物质基础、实现生态现代化的前提、建设生态道德的重要载体.     

Bovine Tuberculosis Policy in England: Would a Virtuous Government Cull Mr Badger?

Bovine tuberculosis (bovine TB) is the most important animal health and welfare policy issue in Britain. Badgers are a wildlife reservoir of disease, although the eight-year Independent Scientific Group (ISG) Randomised Badger Culling Trial concluded with a recommendation against culling. The report advised government that bovine TB could be controlled, and ultimately eradicated, by cattle-based measures alone. Despite the ISG recommendation against culling, the farming and veterinary industries continued to lobby government for a badger cull. The 2005–2010 Labour government followed the ISG advice and decided against a cull. The 2010–2015 Coalition and the 2015-present Conservative governments have followed a badger culling policy. This paper investigates whether a virtuous government would cull badgers. It provides an overview of virtue theory in the context of government animal health and welfare policy. Bovine TB and badger control policy options are then analysed in the context of the virtues of justice, wisdom, integrity, loyalty, curiosity, trust, empathy, compassion and aesthetics. Justice is the first virtue of government, and badger culling is seriously problematic from a virtue perspective given that five badgers are culled per cow that avoids slaughter as a result. Analysis based on other virtues strongly suggests that government should not cull badgers. The paper concludes that a virtuous government would not cull badgers as part of policy to control bovine TB in cattle.     

Environmentally Virtuous Agriculture: How and When External Goods and Humility Ethically Constrain (or Favour) Technology Use

This paper concerns virtue-based ethical principles that bear upon agricultural uses of technologies, such as GM crops and CRISPR crops. It does three things. First, it argues for a new type of virtue ethics approach to such cases. Typical virtue ethics principles are vague and unspecific. These are sometimes useful, but we show how to supplement them with more specific virtue ethics principles that are useful to people working in specific applied domains, where morally relevant domain-specific conditions recur. We do this while still fulfilling the need for principles and associated practical reasoning to flexibly respect variation between cases. Second, with our more detailed approach we criticize and improve upon a commonly discussed principle about ecosystemic external goods that are crucial for human flourishing. We show this principle is far more conservative than appreciated, as it would prohibit many technology uses that are uncontroversially acceptable. We then replace this principle with two more specific ones. One identifies specific conditions in which ecosystem considerations are against a technology use, the other identifies favorable conditions. Third, we uncover a humility-based principle that operates within an influential “hubris argument” against uses of several biotechnologies in agriculture. These arguments lack a substantive theory of the nature of humility. We clarify such a theory, and then use it to replace the uncovered humility-based principle with our own more specific one that shifts focus from past moral failings, to current epistemic limits when deciding whether to support new technologies.