On Finding Solutions to Ethical Problems in Agriculture

A distinction should be made betweentwo types of ethical problems. A Type I ethicalproblem is one in which there is no consensusas to what is ethical. A Type II ethicalproblem is one in which there is a consensus asto what is ethical, but incentives exist forindividuals to behave unethically. Type Iethical problems are resolved by making,challenging, and reasoning through moralarguments. Type II ethical problems areresolved by changing the institutionalenvironment so that people do not haveincentives to behave unethically. Type Isolutions, however, will not be effective insolving Type II problems. Examples inagriculture and elsewhere show howdistinguishing between Type I and Type IIethical problems will help in theidentification of solutions to ethical issuesin agriculture.     

行为传播视角下群体压力对矿工不安全行为意向的影响*

为探究不安全行为在煤矿企业班组之间的传播机制,建立矿工的群体压力、道德推脱、道德氛围与矿工不安全行为意向之间的假设模型。以252名一线班组矿工为研究对象,基于结构方程模型分析道德推脱的中介效应和道德氛围的调节效应,对行为传播视角下的群体压力对矿工不安全行为意向的影响展开研究。研究结果表明:群体压力与矿工不安全行为意向正相关;群体压力与矿工道德推脱水平正相关;道德推脱在群体压力与不安全行为意向之间起中介作用;工具型道德氛围在群体压力与道德推脱之间起调节作用;规则型道德氛围在群体压力与矿工不安全行为意向之间起调节作用。研究结果可为煤矿企业降低矿工的不安全行为意向提供1种可借鉴的理论依据和管理方法。     

安全道德素质:缺失与建设

分析了安全道德素质缺失的含义,指出缺失的3个主要原因:对人的生命关怀的伦理意识淡漠;缺少尊重生命健康价值的安全道德责任感;行为者无视法律和道德规范等安全行为准则;指明了安全道德素质必须具备的3个定性特征或关键"三要素":尊重生命的道德意识成为安全观念的基本成分,形成尊重生命的安全道德行为,自觉遵守安全道德规范或安全主体自律;阐明了安全道德素质是安全发展不可缺少的因素,以及企业负责人与安全管理者的安全道德素质对解决中国安全问题有着特殊的意义;提出关于建设安全道德素质的基础性、自觉性和制度性有机统一的理论框架,以适应我国社会"安全发展"的急迫性。     

Multifoci effects of injustice on counterproductive work behaviors and the moderating roles of symbolization and victim sensitivity

Past research suggests that employees, in response to workplace experiences, selectively engage in targeted counterproductive work behaviors (CWBs). Taking a retributive justice and target similarity perspective, we predict that employee perceptions of unfairness from the organization uniquely predict CWB specifically targeted at the organization whereas employee perceptions of supervisory unfairness uniquely predict CWB specifically targeted at the supervisor. We further hypothesized that moral identity‐symbolization would strengthen these target‐similar relationships. Finally, drawing from the sensitivity to mean intentions model, we hypothesized that victim sensitivity would not only strengthen these target‐similar relationships but also lead to cross‐foci effects of multifoci fairness perceptions on targets of CWB. Results from 3 field studies of full‐time employees provided support for most of our hypothesized relationships.     

Emotion as a source of moral understanding in conservation

Recent debates around the meaning and implications of compassionate conservation suggest that some conservationists consider emotion a false and misleading basis for moral judgment and decision making. We trace these beliefs to a long-standing, gendered sociocultural convention and argue that the disparagement of emotion as a source of moral understanding is both empirically and morally problematic. According to the current scientific and philosophical understanding, reason and emotion are better understood as partners, rather than opposites. Nonetheless, the two have historically been seen as separate, with reason elevated in association with masculinity and emotion (especially nurturing emotion) dismissed or delegitimated in association with femininity. These associations can be situated in a broader, dualistic, and hierarchical logic used to maintain power for a dominant male (White, able-bodied, upper class, heterosexual) human class. We argue that emotion should be affirmed by conservationists for the novel and essential insights it contributes to conservation ethics. We consider the specific example of compassion and characterize it as an emotional experience of interdependence and shared vulnerability. This experience highlights conservationists’ responsibilities to individual beings, enhancing established and widely accepted beliefs that conservationists have a duty to protect populations, species, and ecosystems (or biodiversity). We argue compassion, thus understood, should be embraced as a core virtue of conservation.     

谈孔子的德育方法

孔子的德育方法可分为教育者教的方法和受教育者自我教育的方法。对于教育者来说,要做到:诲人不倦;“正人”必先“正己”;因材施教;寓德育于智育之中。对于受教育者来说,要做到:学为人之道;克己内省;就有道而正焉;从孝悌做起;践履躬行。文章最后提出,对孔子的德育方法的正确态度是结合时代要求批判继承。     

综合实践活动课程的德育功能

本文从一个新的视角对综合实践活动的课程价值进行了解读,强调德育功能是课程价值的一个重要方面。综合实际活动坚持回归生活、注重体验的德育理念,突出了实践性,对于思想政治教育的改革与创新其有促进作用。认为应该将思想政治课教学与发挥综合实践活动的德育功能紧密结合起来,建立认知性德育与实践性德育紧密结合的德育新体系。     

如何发挥舍务管理在学校德育中的作用

德育教育是素质教育的核心内容，在整个素质教育中处于首要的地位。加强学校的德育工作，具有十分重要的意义。长期以来，教育界人士不断探索学校德育工作的新方法、新思路，本文仅就学生舍务管理，从加强管理队伍的素质，管理方法的科学化、人性化两个层面阐述舍务管理在学校德育中的重要作用。     

社会环境道德价值观发展阶段与可持续发展

社会环境道德价值观是人们对人与自然环境道德关系的一种普遍的社会意识，它作为环境意识的核心内容，决定着人们的环境行为取向。当前我国社会环境道德价值观发展正处于从传统人类中心主义向现代人类中心主义的转变阶段。为实现我国可持续发展目标，社会环境道德价值观尚须由现代人类中心主义阶段向生存系统协调论阶段迈进。     

对加强和改进高校德育教育工作的刍议——基于大学生道德修养状况调查结果的几点思考

本文通过对部分大学生道德修养状况调查资料的分析,说明当前大学生的道德修养状况整体上良好,但也存在一些问题,如在部分学生中出现了个人利己主义和享乐主义倾向,对于一些道德问题的看法,存在着认识上的误区。针对这些问题,本文初步探讨了如何加强和改进高校德育教育工作,包括坚持以人为本理念,增强德育教育工作主动性;着眼学生思想特点,增强德育教育工作针对性;抓好德育方法创新,增强德育教育工作科学性。