A Reply on Behalf of the Relativist to Mark Mason's Justification of Universal Ethical Principles

Mark Mason, in his ‘A Justification, After the Postmodern Turn, of Universal Ethical Principles and Educational Ideals’ Educational Philosophy and Theory, 37 (2005), attempts to justify transcultural multiculturalism. In this paper I argue that he fails to refute moral relativism, and that multiculturalism as he interprets it is not morally acceptable.     

A Justification,after the Postmodern Turn,of Universal Ethical Principles and Educational Ideals

The implementation of education programmes in different cultures invites the question whether we are justified in doing so in cultures that may reject the programmes’ underlying principles. Are there indeed ethical principles and educational ideals that can be justified as applicable to all cultures? After a consideration of Zygmunt Bauman's postmodern rejection of the possibility of universal ethics, Ι cite and extend Harvey Siegel's defence of multiculturalism as a transcultural ethical ideal. I conclude the paper with a justification of the transcultural normative reach of moral principles that I have elsewhere defended as the ethics of integrity. The paper's significance lies in its justification of educational interventions founded in these principles across different cultures.     

关于青年道德价值教育的几个问题

随着社会的发展,对青年思想道德素质教育中道德价值教育显得十分重要,在道德价值教育中,导向教育是核心,人生目的和信仰教育是重点,而思辨性、实践性和审美性教育是其基本原则,只有正确把握了道德价值教育的核心、重点和原则,才能使对青年进行的道德价值教育具有实质性的效果。     

Ethical reconstruction of citizenship: A proposal between the intimate self and the public sphere

ABSTRACT

When, in societies today, civic commitment decreases, there is a call for the need to strengthen citizenship education, identified uniquely with its public dimension and, on the other hand, the requirement for character education has been advocated, which is a cultivator of the most strictly private dimension. Setting out from the recognition of the new social conditions, mediated by the phenomenon of globalisation and of the place that people have in these new contexts, we ask ourselves about the new profile which the construction of citizenship must adopt. We endeavor to show that the moral dimension is the core of reconsidering the link between the private and the public, so it would currently be meaningless to propose an education of citizenship exclusively focused on its public dimension.     

大学生欠学费问题研究

近年来大学生欠学费情况的蔓延,已成为社会关注的焦点。文章从高等教育成本分析理论、政府投入、贫困生认证机制、社会道德、就业形势、学校德育等方面对其进行了分析研究,并提出了相应对策。     

重建道德哲学（笔谈）

道德哲学存在广义和狭义之分。在当今时代，实有重建广义的道德哲学的必要。广义的道德哲学应当以精神明中的“思想道德方面”作为研究对象，在重癃民族精神为目标，中国本有的道德是天人合一的道德。在社会主义市场经济体制条件下，道德价值体系的革新不仅仅是治统的革新，而且是道统的革新。为此，我们必须吸收人类明的一切优秀成果，道德哲学应当成为化哲学发展的重头戏。21世纪的化哲学在呼唤着崇高。     

儒家伦理精神浅论

儒家群体本位的伦理精神一方面形成了诸多传统美德;但另一方面,它却又忽视了个人的存在,消弥了国人的自主精神和个体意识,助成了一种臣民文化,这成为中国走向民主社会的最大障碍。     

我国教师专业伦理建设的现状研究

教师专业伦理建设是教师专业化进程中的必要组成部分,是引导传统师德向教师专业化时代的专业伦理过渡的条件和保障。当前我国教师专业伦理存在着个体化、身份性和经验化等方面的不足。     

女性主义对伦理学的批判给当代道德教育的启示

伦理学作为一门哲学理论研究不可缺少的学科,它不仅研究人的道德意识的种种形式,而且更能调整人的道德活动和道德行为,同时它也渗透到社会发展的各个领域。而当代女性主义思想的最大贡献之一就是对伦理学的批判,她们认为伦理学无论在内容上还是在方法上都充满了男性的思想和意识。因此,女性主义作为或思想,或观念,或方法,通过对伦理学中性别偏见和传统伦理二元论的批判,能给当代道德教育以一定的启示。     

The quest to cultivate an ecocritical awareness in educational technology scholarship: A question of disciplinary focus in the age of environmental crisis

Although many academic disciplines are now experiencing a process of “greening” as scholars seek to cultivate an ecocritical awareness within disciplinary scholarship, Neil Selwyn notes that such ecocritical concerns rarely feature in the field of educational technology. In this paper, I bring Selwyn's call for ecocritical awareness in the field of educational technology into conversation with emerging scholarly discussions in the fields of ecojustice ethics, ecojustice education, and information and communications technology sustainability. In so doing, I expand the existing conversation about the environmental impact of educational technology consumption to argue that the process of cultivating an ecocritical awareness in the field of educational technology requires refining the discipline's focus to include the full lifespan of educational technology devices and the global inequities that feature during the production and disposal of these devices.

Practitioner Notes

What is already known about this topic

• Despite substantive scholarship recognizing the environmental impact of the globalized digital technology supply chain, the field of educational technology has minimally considered the ecojustice implications of the material nature of educational technology devices when examining the environmental impact of these devices.

What this paper adds

• In this paper, I argue that the reason why the field of educational technology has overlooked the environmental impact of device production and disposal is because of its almost exclusive focus on device use. I argue that cultivating an ecocritical awareness in the field of educational technology requires the discipline to expand its focus beyond device use in two ways: (a) to include device production and disposal and (b) to consider the global injustices that occur in these parts of the digital technology life cycle. As such, I build upon Selwyn and others to argue for the cultivation of ecojustice concerns in emerging conversations about ethics in the field of educational technology.

Implications for practice and/or policy

• The process of cultivating ecocritical awareness within the field of educational technology requires expanding the scope and focus of the discipline beyond device use to include device production and disposal. The planned obsolescence behind these devices maximizes the environmental harm at these stages and the global injustices associated with them. Educators and educational leaders seeking to employ educational technology in ethical and environmentally sustainable ways must consider these implications from the global digital technology supply chain.

     

浅论高校心理健康教育的原则

本从现代中西方主要心理流派的理论出发，闻释了中外学对心理健康教育原则的认识，在此基础上，根据心理健康教育的任务和特殊性，汲取我国十多年心理健康教育的理论与实践成果，提出了心理健康教育所必须遵循的七条教育原则并探讨了这些原则的心理学理论依据。     

制度主义、责任意识与伦理自主——关于行政伦理法制化的逆向思考

当前行政伦理问题研究存在的缺陷是：行政伦理问题界定过于宽泛，导致行政伦理建设途径设计的宽泛化。而且，这种途径设计集中到一点，就是制度化(法制化)，制度化设计方式是解决行政伦理问题的有效途径，但不应该构成在行政伦理领域重制度、轻德性的充分理由，相反，我们应该提倡从制度——责任意识——伦理自主的逆向思维，培养和确立行政人员的责任意识，这应该成为行政伦理学的核心内容，也应该成为行政伦理建设的核心内容，广大公共行政人员应该切实树立“行政为民”的思想。     

思想道德修养课程的改革与发展探析

高校思想道德修养课程存在着观念不适应，准备不充分、发展不平衡和政策配套不完善等问题，应抓住思想道德修养课程内在的矛盾和特点，综合构建思想道德修养课程体系，深入开展思想道德课程理论研究，实现思想道德修养课程从理论体系到教学体系的跨越。     

古典和现代情感主义伦理思想比较研究

古典情感主义和现代情感主义伦理思想的产生有不同的哲学背景与理论沿革,内容上具有实质性的差异,在实践影响上也不同。本文在对古典情感主义和现代情感主义的这些差异进行比较基础上,提出了构建新的情感主义伦理学的原则和方法。     

大数据时代网络伦理规制的复杂性研究

在大数据时代,人类正经历由“熟人社会”向“生人社会”的转变,并形成一种新型的道德与利益关系。人们在享受海量信息的同时,也面临着信息泄密、网络欺诈、黑客攻击等一系列伦理问题。为此,笔者拟在复杂性科学的框架下,深化斯皮内洛的网络伦理思想,即通过分析网络伦理组元和伦理关系的复杂性,揭示网络伦理规制的主要内容和伦理问题产生的主要原因,进而探寻网络伦理规制的复杂性及其内在机制,营造清朗的网络空间,以迎接网络强国的崛起和中华民族的伟大复兴。     

中国伦理思想的世界意义——施韦泽的中国伦理研究

施韦泽不仅是20世纪西方世界一个在文化和道德意义上的伟大人物,而且基于其实现西方文化再生的目标,对中国思想、特别是中国伦理也进行了独特和系统的研究:提炼了欧洲接触中国思想的进程,给予中国伦理以最高的评价,对中国文化的复兴充满了期待.在21世纪初中华文化呈现复兴曙光的关键时刻,充分了解和深入探讨施韦泽关于"中国思想的世界意义"的观念,对于中国学界提高文化自豪感和文化自觉性,将提供有益的镜鉴.     

道德违规对个体内疚的影响研究

本研究以个体的价值取向为依据,编制了道德违规事件问卷,考察三种类型和三种后果的道德违规事件中个体的内疚水平,随机选取407名大学生进行问卷调查。结果得出:三种类型道德违规事件中个体的内疚水平差异显著,违反了公正价值观个体的内疚水平最高,关爱次之,宽恕更次之;三种后果的道德违规事件中个体的内疚水平差异显著,导致他人健康损害的个体的内疚水平最高,名誉受损次之,财产损失更次之。该研究在道德领域三主题的范围下研究个体的内疚状况,从更深的层次探讨了内疚的机制,为培养大学生合理的道德情绪提供理论借鉴。     

审视高三育人的“成功伦理”——以中部地区某重点中学为例

优绩主义（meritocracy）是现代社会进行选择与分流的基本原则,“追求成功”是现代社会及学校教育与之相适应的文化规范。本文基于一所重点中学高三教育的经验资料,以“成功伦理”概括其凸显的育人价值取向,从高三教育对于“成功”的意义诠释、对学生相关价值观念和性情倾向的塑造、所建构的人际交往规范三个方面,呈现并辨析了案例中学对于“成功伦理”的理解与培育。在个体性竞争的选拔制度的引导下,“追求成功”的价值取向已不仅是学生个人学业上的目标,更是被高三教育深刻地构建成为学生适应融入社会生活时应具备的观念共识。然而,优绩主义内在的理论悖谬使“成功伦理”有违教育的正当价值,高中应当为学生超越“成功伦理”创造可能。     

高校构建“大德育”工作体系的对策探讨

思想政治工作是高校实施“质量工程”的重要组成部分。新形势下,高校要以科学发展观为指导,坚持“育人为本、德育为先”的办学理念,树立和强化“大德育”工作观念,结合新时期学生工作的特点,推进和深化“两课”教学改革,构建和完善“三大课堂”育人体系,不断创新思想政治教育的新途径、新形式和新方法,培育和重建“特色化”德育文化,以提高大学生政治思想教育工作的效果,促进高校办学质量的全面提高。     

医学生职业伦理中“一对一”导师与班主任制相结合培养模式的思考

“一对一”导师制与班主任制相结合的培养模式是一种具有实践意义的教育教学改革方法,对医学生的理论知识培养与个人医德素质指导具有相当大的意义,是回归传统“学堂制”与“师徒制”的有益结合。某校在四、五年级的儿科专业学生中实施“一对一”临床导师制与班主任制相结合的培养模式,四年来取得了良好的实践效果。