环境伦理学：非人类中心范式及其启示录

环境伦理学研究中关于非人类中心范式的形成和发展,具有深厚的生态学根基和厚重的伦理学底蕴。这一范式所适时提出的新的思想观点,看待问题的新的审视维度,对人类重新认识由于忽视本来自身生存发展其中的世界,以及忽视自我与自然之间内在深层逻辑关联等传统观念提出了严峻挑战,透视这种挑战背后所力图探寻在后工业时代解决生态危机、改变人类生存方式的新的时代出路,是值得我们认真玩味和深层体认的。特别是在促使生态文明观念在全社会牢固树立的今天,精致梳理其生成过程和来龙去脉,并深度揭示其积极的借鉴成分和有益的启示因素,具有可能的学术价值和现实意义。     

A Comment on “The Adventures of Lead Commander: An Environmental Education Program to Prevent Lead Poisoning in Young Children”

Abstract

This article comments on a study designed to examine the effectiveness of the family-based, environmental education lead-poisoning program, The Adventures of Lead Commander (Marlowe & Trathen, 1996). Design and methodological weaknesses, such as the use of hair lead concentrations as a biomarker, call into question conclusions reached in the study. The effectiveness of the educational program cannot be ascertained from the data collected. It should be stressed, however, that environmental education projects such as The Adventures of Lead Commander are important in helping to educate the public and school children about lead poisoning and ways of minimizing exposure to this neurotoxin. Education and removal of lead sources are primary methods of reducing lead exposure.     

研究生学术道德评价量表的编制及应用

结合研究生学术道德的内涵和所包含的具体内容,采用开放式问卷和专家评价相结合的方法获得问卷题目,编制了包含正确的学术道德认知、健康的学术道德情感、坚强的学术道德意志、端正的学术道德行为四个维度的量表。通过对185个样本进行因素分析,发现本量表具有良好的信度和效度,可以初步作为研究生学术道德评价的工具。     

德治与法治视野中的生态文明建设

生态文明建设首先需要依靠环境德治,通过环境道德教育唤起人们对生命的尊重、对大自然的敬畏,从而实现人与自然的和谐相处;与此同时,还必须建立健全我国的生态法制体系,完善生态立法,加强生态司法,规范生态执法,为生态文明建设提供有力的法治保障。     

生态风险发生根源与防范对策的伦理文化分析

生态风险本质上都是人为的。生态风险形势越来越严峻,主要是由于人类在错误的伦理价值与文化观念引导下的错误行为造成的。有效地防范生态风险,需要我们从工业文明的末端治理模式向生态文明的生态综合治理模式转变,注重观念创新和消费方式的变革。我们应该在全社会进行生态启蒙,加强环境教育,提升公众生态意识,提高公众保护环境的自觉性。尤为重要的是,我们需要建设一套科学合理的环境伦理规范和运行有效的道德约束机制,促进人们实现生产方式生态化和生活方式绿色化。     

Validity Evidence against the Children’s New Ecological Paradigm Scale

Abstract

The Children’s New Ecological Paradigms scale was originally developed for children ages 10–12 and was presented as valuable for comparing that age group with older participants. This study uses cognitive interviews and measurement invariance testing to investigate how well the scores maintain the same meaning between these two age groups. The qualitative and quantitative results were consistent in revealing that at least 20% of the items function differently than expected when we use it for this purpose. The findings revealed similarities with critiques of the adult NEP and questioned the validity of the use of this instrument in its present form.     

Preservice science teachers’ ecological value orientation: A comparative study between Indonesia and Korea

Abstract

The current study aimed to examine differences in ecological values between Indonesian and Korean preservice science teachers. Fifteen items from revised-New Ecological Paradigm based on value orientations were used as the research instrument. Two hundred seventy-three preservice science teachers participated in the study. Rasch analyses of dimensionality, item fit, and differential item functioning were used to explore the validity of the instrument. The independent-sample T-test and Pearson’s correlation test were utilized to compare data from the two countries. Preservice science teachers from the two different countries showed significant differences in only one of the three value orientations, which is egoistic value. Relationships among cultural, educational, and economic factors, as well as environmental values in these countries are discussed to fully explore the findings.     

论环境教育的价值目标

随着环境教育的不断发展，其成效也日渐凸现，而其最重要的价值目标则体现在树立人与自然和谐发展的新自然观，追寻全面、协调、可持续发展的新发展观，弘扬人类利益的新公正观，重塑“真、善、美”相统一的新人格观几个方面，其价值目标的实现将进一步推动环境教育的发展。     

生态伦理学在环境教育中的地位与作用

生态伦理学与环境教育的产生与发展有着共同的时代与社会背景,肩负着共同的历史使命一培养具有环境道德的新世纪国际公民。生态伦理学是环境教育的重要理论基础和支柱,在环境教育中处于核心地位。作为环境教育的主要内容和理论体系,生态伦理学除本身具有环境教育的功能外,它对环境教育起指导作用。     

传统风俗中的生态伦理观及其现代转换

传统风俗中的生态伦理是在一定的自然环境和社会环境下形成的,其具体内容和表现形式多样,并渗透到人们的宗教信仰、生产劳动和日常生活之中。传统风俗中的生态伦理在现代社会具有很大的价值,其倡导的人与自然和谐相处的理念为当前社会生态文明建设提供了文化内源,有利于生态环境的保护和生态产业的发展。由于传统风俗中的生态伦理存在一些缺陷,需要对其进行现代转换以便与现代生态伦理相契合,从而在生态环境保护的方式、方法上更适应现代社会的需要。     

The “New Environmental Paradigm” in a Mexican Community

Abstract

A sample of 422 Mexicans from a medium-sized city responded to the New Environmental Paradigm-Human Exception Paradigm (NEP-HEP) scale, which assesses peoples' beliefs about human-environment relations. The NEP scale contains questions referring to the need for a “natural balance” and “limits to human impact on nature.” In contrast, implicit in the HEP scale is a view of humankind as different from and with control over nature. The responses of the interviewees revealed higher levels of adherence to the NEP than to the HEP. However, confirmatory factor analysis showed the covariances between pro-NEP and pro-HEP factors to be high and significant, indicating that the participants did not see the two paradigms as mutually exclusive, as do members of some industrialized societies. The results point to a more holistic view of human relations with the environment, in contrast to the dualistic vision of some western countries.     

生态文明视域下大学生环境道德教育的思考

针对当前全球环境危机和大学生群体存在一定程度的环境道德缺失,指出加强大学生环境道德教育是解决全球环境危机、构建和谐社会、实现“美丽中国”和“美丽校园”的迫切需要,分析了大学生环境道德教育存在的主要问题,并提出生态文明视域下大学生环境道德教育的有效路径。     

Education for sustainable development (ESD): the turn away from ‘environment’ in environmental education?

This article explores the implications of the shift of environmental education (EE) towards education for sustainable development (ESD) in the context of environmental ethics. While plural perspectives on ESD are encouraged both by practitioners and researchers of EE, there is also a danger that such pluralism may sustain dominant political ideologies and consolidated corporate power that obscure environmental concerns. Encouraging plural interpretations of ESD may in fact lead ecologically ill-informed teachers and students acculturated by the dominant neo-liberal ideology to underprivilege ecocentric perspective. It is argued that ESD, with its focus on human welfare, equality, rights and fair distribution of resources is a radical departure from the aim of EE set out by the Belgrade Charter as well as a distinct turn towards anthropocentrically biased education. This article has two aims: to demonstrate the importance of environmental ethics for EE in general and ESD in particular and to argue in favour of a return to instrumentalism, based on the twinned assumptions that the environmental problems are severe and that education of ecologically minded students could help their resolution.     

论生态伦理与彝州经济发展

随着环境问题在现时代的凸现，人们在认识人对自然的权利的同时，也越来越重视反思人对自然应有的义务与责任，从伦理道德维度来审视和调整人与自然的关系，纵观楚雄彝族自治州（以下简称彝州）状况，人与自然关系的严重失调成为制约彝州发展的最大障碍，积极创设生态伦理环境，发挥生态伦理的内驱力作用，对推进彝州生态经济大州建设有极重要的现实意义。     

环境伦理学：深层生态学思想及理论旨趣

深层生态学是西方环境伦理学界提出的一个与浅层生态学相对应的非人类中心主义流派之一。它强调不仅仅从人出发,而应该从包括人与自然关系在内的整个生态系统角度,把人—自然作为统一整体来认识、处理和解决生态问题。其理论宗旨是批判和反思现代工业社会在人与自然关系上的种种失误及其背后的深层根源,目的在于寻找人类生活的真正价值及现代社会的合理构建。     

生态伦理学理论视野中的蒙古族生态文化

生态伦理学的核心思想为敬畏生命，尊重自然，和谐共存。蒙古族生态化的精神层面是指在与环境相互适应的物质生产、生活技能与知识的基础上产生的对生命的认识，对自然界的认识及对人与自然关系的认识；在这一框架内，上述生态伦理学的核心思想体现于萨满教曲折隐晦的表达中，体现于民间学情感化的表达中。     

生态制度的伦理内涵及生态制度伦理建设研究

生态制度蕴含着人与自然的和谐、可持续发展的伦理内涵。生态伦理制度建设,需要增强对自然和社会的责任意识,推进生态道德建设、生态文明建设法治化、生态经济激励制度;明确政府环境责任制度;完善人口增长适宜增长制度;落实科技兴国战略、建设节约型社会等。     

环境伦理与整体思维

环境伦理是人类生存危机感的反映，也是人类对人与自然关系的认识不断深化的产物；环境伦理形成的深层理论基础既不是“人类中心主义”。也不是自然的内在价值和权利，而是整体主义宇宙观和整体思维方式。     

加强大学生环境伦理教育的思考

加强大学生的环境伦理教育是实现可持续发展战略的必然要求,可以为生态文明建设奠定坚实的基础,有利于扭转大学生的环境道德缺失现象,提高大学生的环境道德素质。高校作为人才培养的基地,必须重视大学生的环境伦理教育,探索有效的环境伦理教育方式,加强制度建设,培养和提高大学生的环境伦理意识。