学校要切实加强社会主义荣辱观教育

胡锦涛总书记提出的要引导广大干部群众特别是青少年树立以“八荣八耻”为主要内容的社会主义荣辱观,对于我们用科学发展观统领教育工作全局,加强和改进未成年人思想道德建设和大学生思想政治教育,全面推进素质教育,培育中国特色社会主义事业的合格建设者和可靠接班人具有十分重要的指导意义。     

高校开展社会主义荣辱观教育途径初探

高等学校是培养高素质人才的摇篮,是知识创新的重要阵地,在弘扬和践行社会主义荣辱观方面应该走在社会前列,把社会主义荣辱观纳入学校的师德建设、学生思想道德教育、党员干部教育、大学生社会实践,真正做到全员育人,全程育人。     

重构自主性作为教育目的:中西耻感取向的积极意义

长时间来,西方罪感文化承接道德自律意义,东方耻感文化则被视为他律。论文尝试消弭此一刻板印象。而自伦敦学派以降,自主性也成为核心的教育目的。论文首先检视伦敦学派对自主性的提出及近年所受的批评,企图说明理性自主观,无须放弃,但须吸纳情感、意志、认同等元素,重构后的自主概念,将更易于与耻感接轨。接着从人类学者雷德菲德大小传统之概念架构,分别从代表大传统的儒家典籍中,诠释耻感在其中扮演自律的积极意义;小传统中,面子(脸)文化,也同步加以反思。论文也从两位西方学者对羞耻的分析,即威廉斯发掘前苏格拉底的希腊传统,以及舍勒对抗来自弗洛伊德泛性的释放本能欲望说,重温耻感在现代生活的积极意义。论文暂时的结论是无论东西方,耻感或面子文化,容或有他律道德的负面意义,但其所设定的外在他人等,若经转化,将能修正西方理性自主近年受到之批评,同时能发掘出道德自律的积极意义。     

Refracting schoolgirls: pedagogical intra-actions producing shame

This article contributes to the discussion of gender inequality in schools with the central theme tracing ways that pedagogical affect im/mobilises agency. I argue that what I call ‘the schoolgirl affect’, as distinctly gendered pedagogical practices in schools, constitute a schoolgirl body that refracts capacity for action in particular ways. Karen Barad's theorising of performativity allows me to move away from a definition of what schoolgirl success is and rather discuss ways successful schoolgirls are co-constructed. Using filmed testimonial accounts of former Australian schoolgirls, I attempt to understand how practices of shaming inhibit interest and in fact stultify these students in a myriad of ways. I consider if shame when recognised as materially discursive results in a complex affirmative repositioning that is productive of agency. I interrogate ways that the shame/interest pendulum may affectively constitute schoolgirls, influence ethical educational practices and impact the life trajectories of these particular schoolgirls.     

日本人"間"意识的文化释义

"間"这个词在日奉语中出现的频率极高,日本人的"間"意识表现在日本人生活中的各个方面."間"意识是由日本独特的自然环境这一客观因素,与日本人的"耻感文化"这一主观因素相互作用形成的.     

刍议“羞恶之心”与主体性

传统中国非常重视“耻”，孔子常用“耻”来判断人的行为，孟子更是认为羞恶之心为义之端，是人之为人的本性，具有重大的本源意义。耻感的产生，是一个自觉自为的过程，这个过程不是对象性的认识，而是主体性的体验，在这个过程中，主体和客体是合二为一的。由于形而上学的建构，主体和客体相分离，导致了羞耻之心的失落，人的道德修养就是要寻回失落的羞耻之心。     

人性镜像下的耻感与公共管理伦理构建

耻感是以否定性的方式来把握“善”的过程,是通向仁之境界的必由之路.耻感规范与公共管理伦理建构关系密切.文章从探讨我国古代圣贤的人性理论入手,以耻感分析为线索,提出了“耻感行政人”的假设,并进一步解析了公共管理伦理建构的逻辑起点及规范体系.     

Exploring the Relationship Between Athletes’ Perceptions of the Motivational Climate to Their Compassion,Self-Compassion,Shame, and Pride in Adult Recreational Sport

The purpose of this study was to examine the relationships between athletes’ perceptions of the motivational climate (caring, task-, and ego-involving) to their levels of compassion, self-compassion, pride, and shame in a recreational sport setting. Athletes (N = 164) in a competitive Wiffle Ball tournament completed a survey. A canonical correlation analysis revealed one significant function indicating that athletes’ perceptions of a caring and task-involving motivational climate were associated with higher levels of authentic pride and lower levels of hubristic pride. Results suggest adult recreational sport participants may benefit from experiencing a positive and supportive team climate.     

Does Shame Still Prevail in China and Guilt Prevail in the U.S.A?

This study examined whether Chinese and Americans varied in guilt and shame. A 2 (relational closeness: friends vs. acquaintance) × 3 (targets of harm: self only vs. self and the other vs. the other only) × 2 (country: China vs. U.S.) between-subject factorial study was conducted. Results showed regardless of cultures, the extent of damage caused by transgression significantly predicted guilt and shame, whereas relational closeness between a transgressor and a witness did not have an impact. U.S. participants exhibited stronger guilt and shame compared to Chinese on scaled items; Chinese participants had more open-ended shame expressions than U.S. participants.     

10-12岁儿童羞愧感理解的特点

本研究考查了180名10—12岁儿童羞愧感理解的特点。研究结果表明:(1)10—12岁儿童能够理解羞愧感,在理解程度上有年龄差异;(2)“公开化与私人化”与羞愧感的产生密切相关,而“个人无能与违背道德”与羞愧感的产生无关,却与内疚感的产生密切相关;(3)10—12岁儿童认为产生羞愧感主要是由于不适的行为和害怕被公开。