试论社会主义荣辱观对传统民族精神的继承和创新

以“八荣八耻”为核心的社会主义荣辱观是我国当代道德体系中的核心内容.倡导社会主义荣辱观是对传统民族精神重德与知耻思想的演绎,是对以人为本、大一统和整体精神、以及爱国主义和自强不息等民族精神的继承与创新,践行社会主义荣辱观,对于培育民族精神和时代精神具有重要的促进作用.     

论儒家传统荣辱观及其价值导向

儒家思想是中华民族传统道德文化的重要组成部分,儒家传统荣辱观在仁爱、德教、修养、诚信、责任、践履等方面给我们留下了宝贵的精神财富。在构建社会主义核心价值体系的今天,汲取儒家传统荣辱观的精华并将其作为我们的价值导向,对加强社会主义思想道德建设有着积极的现实意义。     

School discipline in moral disarray

It has often been found in the literature that guilt motivates reparative behavior and that shame elicits aggressive reactions. However, recent research suggests that it is not the experience of shame, but rather the experience of humiliation that triggers aggressive reactions. The present study focuses on the role of shame, guilt and humiliation appraisals in predicting the motivation to repair and be aggressive in four different countries, namely Argentina, Belgium, Finland and Portugal. Using multi-group structural equation modeling with situational-level assessments of shame, guilt and humiliation appraisals, we found that guilt appraisals were indeed most likely to motivate reparation, although guilt also had a weak, but positive link to aggression via blaming others. Shame defined as negative self-evaluations had weak positive relations with both aggression and reparation. The experience of being humiliated clearly motivated aggression through blaming others and reduced reparation tendencies. These results were largely stable across the four cultural groups. The present study underlines the need to take humiliation into account when studying the links between guilt, shame and aggression.     

从《菊与刀》探析日本文化的特殊性

美国女人类学家本尼迪克特在其文化名著《菊与刀》中把日本社会的文化定义为一种＂耻感文化＂,把西方社会的文化定义为＂罪感文化＂。两者主要的区别在于＂罪感文化＂强调自律,＂耻感文化＂强调他律。实际上这是由于东西方文化对＂罪＂的概念认识的不同,而造成的理解误区。把日本文化定性为＂耻感文化＂,否定了日本人的罪感意识。确切地说日本文化兼具＂耻＂与＂罪＂文化的双重性。     

简析《耻》的社会背景

本文通过分析南非的社会背景,展示了南非社会黑人与白人的身份地位的重大改变,发现在后种族隔离时期,南非白人被边缘化,而黑人成为社会的主人是历史发展的必然趋势。     

日本女大学生羞耻观之分析——以京都女子大学为例

＂耻感文化＂作为日本文化的根源所在,广泛地深入日本人之心;羞耻型文化是日本传统社会道德的重要组成部分。本文通过对京都女子大学女大学生进行问卷调查,探讨日本大学生的羞耻观。调查结果使用统计分析软件SPSS14（日文版本）进行了单纯统计分析,描述统计分析和交叉表分析。     

高校思想政治课凸显"八荣八耻"荣辱观教育探析

“八荣八耻”荣辱观是社会主义的基本道德规范,是科学世界观、人生观、价值观的具体体现,在高校思想政治理论课教育教学中凸显以“八荣八耻”为主体内容的社会主义荣辱观教育,就是要凸显爱国主义、社会主义、集体主义、革命传统美德、法制和辨证唯物主义思想教育,以便培养“有理想、有道德、有文化、有纪律”的社会主义事业建设者和接班人。     

试论《论语》耻德教育在高校德育中的价值

当前青少年思想道德现状令人诟病,主要原因是缺乏耻德教育。耻德在《论语》中有经典的论述,涵盖了无德之耻、无才之耻和无羞之耻。高校中开展耻德教育,有利于大学生践行社会主义荣辱观,净化社会风气;有利于大学生贯彻落实《公民道德建设实施纲要》,构建和谐社会;有利于激励大学生在治学中开拓创新,提升人才的核心竞争力;有利于大学生播洒廉洁自律的"种子",奠定"三清"社会基础。高校开展耻德教育涵养大学生羞耻心的对策:一是教育大学生深入领会耻德内涵,涵养他们的羞耻心;二是教育大学生深刻把握荣与辱的价值判断标准,涵养他们的羞耻心;三是全力营造知耻文化氛围,涵养大学生的羞耻心;四是创设耻感体验环境,涵养大学生的耻德情感。     

Shame: Does it have a place in an education for democratic citizenship?

Shame, shame management and reintegrative shaming feature in some restorative justice literature, and may have implications for schools. Restorative justice in schools is effective when perpetrators of wrong-doing can accept and take ownership of their wrongful acts, are appropriately remorseful, and seek to make amends. Shame may be understood as an ethical matter if it is regarded to arise because of the contradiction between the wrongful act and the individual’s sense of self and self-worth. Shame management (that is, seeking reintegrative over stigmatising shaming) can be regarded to reflect a form of social responsibility as it contributes to community restoration by repairing ruptured social relationships. The notion of shaming and acknowledgement of harm thus assumes norms of acceptable community behaviour, attitudes and relationships, and is therefore also an ethical matter. Successful restorative practices in schools depend on the school-wide existence and practice of such norms, and mesh with virtues education, stimulated by the contemporary demand of many national curricula to promote so-called key competencies. Although the concepts of restorative justice and reintegrative shaming serve as a context for this article, its chief impetus was provided by an evaluative study of a group of New Zealand schools, in the course of which notions such as shame, reintegration and exclusion became evident. The chief purpose of this article is to consider and problematise shame from the perspective of the philosophy of education, and ask whether the concept of shame has a place in schools, whose important aims ought to include the development of democratic citizenship.     

Shame and the sports fan

ABSTRACT

Sports fans sometimes feel shame for their team’s moral transgressions. In this paper, we investigate this phenomenon. We offer an account of sports fan shame in terms of collective shame. We argue that this account is superior to accounts of sports fan shame in terms of shame for others and shame for oneself. We then argue that accepting the role that sports stars play in bringing about the collective shame amongst their fans provides a new way of justifying the claim that sport stars are subject to special moral obligations.