Special gender studies for engineering?

Today we are confronted with a new challenge in product development: “Diversity” needs to be implemented in the engineering design and development teams. Such diversity means to “mirror” within the teams the characteristics of different customer groups: the two genders, the different age groups, and the different cultural background corresponding to the cultural differences represented in today’s society. Thus the products and services developed in this way are expected to serve more specifically the different customer groups within society. This approach has already been proven successful, {rm e.g.}, in some areas of car design and consumer goods. Therefore, science and engineering should in this sense become concerned with diversity across society. In particular engineering education needs to focus on different student groups, especially women. Both enterprises and universities have to put emphasis on co-operation in order to achieve such focus on these new and different customers groups. But what sounds so easy in a pragmatic view, becomes more and more difficult under considerations of the traditional patterns in engineering education. It means accepting different motivations and experiences of students, especially women. It means also to accept different ways of teaching and learning and thus, different strategies in both engineering education and research. One way to develop engineering education further as suggested here, shows the new approach of “Gender Studies in Engineering” to be described in this paper.     

翻译伦理研究之再思

翻译活动的跨文化性和交际性决定了翻译实践和翻译研究需要伦理学的指导。首先阐述了翻译研究和伦理学的关系,然后梳理了翻译伦理研究现有的成果,指出伦理学可以为翻译研究提供新的视角,翻译研究可以借鉴伦理学的一些基本概念和基本理论,最终建立翻译伦理学。     

The Schooling of Ethics

Abstract

Growing concern about a shrinking cultural consensus on values, coupled with religious pluralisation and the realisation that schooling is not, and cannot be, value-neutral,have led to proposals to teach ethics in schools, interpreted as a contribution of the discipline of philosophy to the common curriculum. To the extent that this approach is seen to hinge on the alleged autonomy of ethics, it has the potential to indoctrinate the contestable view that rationality is the prime motivator of moral commitment. A case is made for regarding philosophical ethics and religious (or world-view) studies not as alternative avenues to values education but each as a core curriculum priority, different but complementary to the other in its content.     

教师专业伦理之辩证

通过对近年来国际教师专业伦理研究的若干重要研究议题进行梳理,分析专业伦理与一般伦理的关系,专业伦理是他律抑或自律、关怀伦理与正义伦理的冲突和配合、以及德性伦理与规范伦理间的互补关系,以期对教师专业伦理的复杂图景以较为清晰的描绘.     

教师专业伦理之辩证

通过对近年来国际教师专业伦理研究的若干重要研究议题进行梳理,分析专业伦理与一般伦理的关系、专业伦理是他律抑或自律、关怀伦理与正义伦理的冲突和配合、以及德性伦理与规范伦理间的互补关系,以期对教师专业伦理的复杂图景以较为清晰的描绘。     

“发展”伦理涵义的合理性质疑

当前“发展伦理”研究领域中对“发展”的伦理涵义界定的三种方法。即对经验事实的归纳表述、对某一或某些具体问题价值的反思和广义视角的综合,无法确保“发展”的伦理涵义本身的明晰性和普遍有效性,由此导致发展伦理研究中的许多问题。解决这些问题,应该从“发展”本身涵义显示的人类学前提出发,才能界定“发展”的伦理涵义并保证其普遍合理性。     

从关怀伦理维度关怀老龄者

关怀伦理主张关系的和谐,把行动的注意力从道德自我必须转向他人,对他人现实的关注,注重在具体的情境中看重的是关怀行动的结果。老年人成为伦理关怀的被关怀者、接受者,关怀者要尊重和洞察被关怀者的精神需求,并付诸于实际行动的关怀、照顾、体贴。同时,被关怀者要以积极的心态对关怀方的关怀作出回应,主动接受关怀。以\"关怀\"维系人与人之间的关系、人与自然之间的关系、人与自我的关系,从关怀伦理的维度关怀老龄者是从我国国情出发,分析老龄问题的一种有益尝试和建构路径。     

从工具理性到交往理性:教师专业发展研究范式转变之维

教师专业发展研究的范式既是一种科学研究的范式,又具有人文社会科学所特有的人文性与实践性。本文以库恩的范式理论为分析框架,梳理了20世纪初至20世纪80年代末、90年代初传统工具理性指导下教师专业发展研究范式的不足,剖析了20世纪90年代以后交往理性指导下教师专业发展研究范式的优势,阐释了当下我国教师专业发展研究范式的积极探索,旨在呈现20世纪至今,国内外教师专业发展研究范式发展的清晰脉络。     

责任伦理与社会主义核心价值体系的契合

核心价值体系作为社会基本价值关系的观念自觉,是人作为社会存在的本质的价值观念重构,也是当前社会主义市场经济对人的全面发展的新要求;而责任伦理作为实践主体的伦理自觉,符合核心价值体系建设的要求,与核心价值体系在价值合理性基础上相契合。     

化解生态环境危机：从科技理性到生态伦理

人类可持续发展中更严峻的问题是生态环境的危机。要从根本上化解生态环境的危机,人类必须对传统的科技理性进行反思与检讨,确立生态伦理的观念,即人应该关爱生态,与生态环境和谐相处。和谐性原则是处理人与自然的基本原则。生态伦理要把传统的伦理扩展到自然,它要求人类应该用真心、精神、力量去关爱自然,就像关爱人类自身一样。由科技理性到生态伦理既是化解生态危机,保证人类可持续发展的需要,也是提高人类精神文明的需要。     

《叶甫盖尼·奥涅金》伦理解读

<叶甫盖尼·奥涅金>是俄国伟大诗人普希金一生中最重要的作品,不但在俄国文学史上,甚至在世界文学史上都有重要的影响.本文尝试从伦理学角度对其进行解读,探索其中隐含的深沉复杂的伦理诉求和道德教诲,阐明诗人普希金超前的伦理意识,从中感悟一些人伦方面的真谛.     

新全球化与普遍伦理的建立

对“普遍伦理”可能性问题的考察,既要超越启蒙道德对普遍性价值标准的谋划方式,又要从后现代主义的道德相对主义和虚无主义消极立场中杀出重围。立足于新全球化时代的交往实践,依凭共同的价值理性,自下而上地寻求普遍的道德价值准则。     

西方制度伦理的主要人性假设

制度既具有强制性,又有一定的伦理性,它与一定的习俗、道德传统密切相连,并与人的现实性即人的需要和本性密不可分。对人性的不同认识在很大程度上导致了对制度及其正当性的不同理解。与中国传统文化的人性观不同,西方主导文化所持的人性恶论和理性主义,使得西方的制度伦理呈现出独特的景象。从总体来看,人性恶思想在西方制度伦理中占据主导地位,对理性的假设和认识则经历了从承认理性的存在到肯定完全理性,再到坚持有限理性等主要阶段。     

马克斯·韦伯的资本主义精神论

在韦伯看来,资本主义精神是西方资本主义的一种独特文化气质和品格;从区隔的意义上来看,我们也可以说它是近代西方资本主义的一种文化身份,体认着西方的文化认同感。韦伯将资本主义精神置于现代性的场域中进行辨证地审视,从新教伦理中演绎了资本主义精神的溯源,从而确认了资本主义精神的理性本质,并开掘出一种韦伯式的论证风格。这无疑奠定了韦伯的经典学术地位和不朽的韦伯价值。     

以工程伦理观点审视水利工程中的环境问题

本文以代表性水利工程引起的环境问题为背景,以工程伦理视角审视了水利工程的环境问题,并引出了环境伦理和河流伦理的概念。本文对工程理论在水利工程中的应用阐述,对工程伦理课程的讲授和与专业研究的结合具有一定的指导意义。     

道德教育是关怀情愫的培养

爱是人类生存和社会发展的最基本的精神力量和最重要的情感因素,是人类一切德行的基础.良好的道德素养首先表现在对待他人、对待社会、对待自然的关怀之心.道德既包括推已及人,也包括推人及物,不仅调整人际关系,也调整生态关系.道德教育的目标要求人们不仅有仁者爱人、同情弱者的恻隐之心,而且有先天下之忧而忧,后天下之乐而乐的社会责任感,同时,还应有为民造福、为国富强而尽心尽责的能力和行为.因此,从一定意义上说,道德教育就是从关怀开始,培养人们的关怀情愫.     

School functioning of children in residential care: The contributions of multilevel correlates

ObjectiveThis study, using an ecological approach, examines the relationships between problems in school functioning (including academic and behavior problems) of children in residential care with a number of variables describing the child and the care setting.MethodsThe study reports on 4,061 children and youth (ages 6–20) in 54 Israeli residential care facilities supervised by the Ministry of Welfare. It is based on data derived from an ongoing system of monitoring care based on annual reports by social workers on children in care settings. Additionally, data on the characteristics of the settings were collected through a structured questionnaire completed by the supervisors at the Ministry of Welfare. Hierarchical Linear Modeling (HLM) was utilized to examine how characteristics of the individual children and the care settings were related to problems in school functioning among the children.ResultsMost of the children (about 62%) had at least one problem in school functioning. The most vulnerable children were boys, children who were taken from parental homes by court decree, children with problems in quality of contact with their biological parents, and children who stayed in the care setting for shorter periods. The settings’ characteristics most associated with poor performance at school are group structure (vs. mixed and family home structures), higher levels of peer violence, fewer after-school activities, and settings in which children tend to stay for shorter periods of times.ConclusionsThe findings demonstrate the need for an ecological perspective in addressing children's problems in school functioning within the care system. The results help to identify the types of placements that should benefit from additional resources in order to promote adaptive performance in school among the children.Practice implicationsSocial workers in residential care should give high priority to children's positive academic involvement. The study demonstrates the need for identifying the intersection of the individual, familial and institutional contexts in which problems in school functioning are more prevalent. Therefore, it is important to allocate sufficient resources to care settings which serve these children. The study suggests some priorities and directions for policy and practice with children in residential care.     

哈贝马斯话语伦理在文化全球化中的作用

在全球化背景下,迎来了文化全球化的潮流,各民族文化由于自身特点不同,政治经济发展的不平衡,使各民族文化之间对话交流陷入困境。哈贝马斯话语伦理提出了可普遍化原则、话语实践伦理原则,以及为实现交往合理性的三条途径：选择恰当的语言进行对话、承认和尊重一定的规范标准、建构良好的对话交往环境。哈贝马斯话语伦理为各民族文化对话交流提供了基本原则和途径,在文化全球化中具有重要的作用。     

质疑应用伦理学

应用伦理学还不是一门真正的学科,它没有一个完整的理论与体系,它只是一个松散、缺乏严密逻辑结构的“应用问题群”,只是便于对实践问题的解释、阐明、陈述和对职业规范的探究,运用伦理学的部分理论与研究方法,与社会和人类对话;它只是一种机会主义的研究概念、教育概念和体制化传达语式．并为说教或俗世伦理学的传播而进行的相对主义修补,其运用直觉主义或境遇主义的后现代手段,移植或制造一系列“不证自明的”后经典原则,实用主义地、分裂地、常常孤立地对具体问题予以说明。应用伦理学是急躁和浮躁的学术心绪背景下产生的一种简单、粗暴的行动测量工具,反映了“忧、畏、烦”的“后现代”人的一种懒惰、急于求成、躲避深刻的心态与情感。应用伦理学是一个过渡,可以作为一种对研究群体召集的理由;当它已经成为一种习称和流行语时,我们可以就势建立一个单独的学术舞台,把“伦理学理论应用”或“应用伦理”作为交流语式,引导其对一系列悬而不决的问题进行充分研究;在我们的社会中把伦理学理论化成进行社会抉择的理智力量;使道德哲学家重新在公共生活、立法与决策中占有地位。