谈校园文化与德育

校园文化与德育是密不可分的,主要体现在政治思想、环境文化、校园网络、自身素质修养及课余文化等几个方面。     

Forgiveness Therapy: The Context and Conflict.

This paper is a critique of forgiveness therapy that focuses on the cultural contexts in which forgiveness therapy arose, with a special focus on the movement to address the victimization of women. I describe forgiveness as described by forgiveness therapy advocates and the moral and non-moral benefits claimed on its behalf. I then describe the cultural context that may explain the popularity of this form of therapy at this historical moment; the first context is a broad cultural context, looking at ideologies and practices that support forgiveness as a therapeutic intervention; the second context is the more narrow context of a movement within the field of psychology called "positive psychology" that also supports forgiveness interventions; and the third context, is the ideologies and narratives around victimization and in particular victimization against women that have led to an application of forgiveness therapy for victims of abuse (Freedman & Enright, 1996). After describing these three contexts in which forgiveness therapy arose, I present a critique from a feminist as well as a broader humanistic/psychodynamic perspective. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

从阶级道德到公民道德的德育转向--关于德育研究的系统方法论

本文通过对计划经济时代和市场经济时代的道德研究分析 ,认为计划经济时代的德育 ,实际上是信仰教育、政党教育、政治教育、党课教育等 ,亦即是阶级道德教育 ,而市场经济时代的道德教育倡导公民道德教育 ,其主要完成的目标是善良、诚信、责任。随着中国加入WTO之后 ,中国应该与世界建立共同的价值关系和伦理关系 ,如果我们仍然坚持计划经济时代的阶级道德 ,一则将直接毁灭市场经济 ,二则也难以建设中国与世界的现代关系 ,对此 ,文章提出德育转向的命题和实现转向的德育系统工程。德育系统工程由纵横两个座标组成。纵向座标包括 :道德养成阶段 ,道德认知阶段 ,道德情感阶段 ,道德情操阶段 ;横向座标包括 :家庭、学校、社会。     

大学生道德生活中的"知行脱节"现象探析

大学生作为一个特殊的知识群体，其道德生活应该是知行统一的。然而现实中却存在着“知而不愿行”、“知而不能行”、“高知低行”等“知行脱节”的现象。之所以会出现这些现象，既有道德学习的动机不纯、盲目的媚俗心态、残缺的心理素养等主观的因素，也有道德教育失真、道德宣传与道德传播失导、道德环境的污染等客观的原因。要实现知行统一，就必须化道德他律为道德自律、净化道德环境、加强师德建设，形成道德示范体系。     

浅析会计职业道德

针对会计舞弊这一社会现象,提出加强会计职业道德建设的重要性。从单位领导人授意;法律追究宽容;会计人员业务素质低三方面分析了会计职业道德面临的问题:从而提出了加强会计职业道德观念的几点看法。     

在大学生思想政治工作中加强诚信教育初探

文章以高校目前存在诚信危机的几类典型现象入手 ,分析了缺乏诚信的主要原因。根据高校青年大学生的自身特点 ,强调了目前在大学生思想政治工作中加强诚信教育的重要性和迫切性 ,针对性地提出了加强诚信教育的几种途径     

Family metaphors and moral intuitions: How conservatives and liberals narrate their lives.

This research examines life-narrative interviews obtained from 128 highly religious and politically active adults to test differences between political conservatives and liberals on (a) implicit family metaphors (G. Lakoff, 2002) and (b) moral intuitions (J. Haidt & C. Joseph, 2004). Content analysis of 12 key scenes in life stories showed that conservatives, as predicted, tended to depict authority figures as strict enforcers of moral rules and to identify lessons in self-discipline. By contrast, liberals were more likely to identify lessons learned regarding empathy and openness, even though (contrary to prediction) they were no more likely than conservatives to describe nurturant authority figures. Analysis of extended discourse on the development of religious faith and personal morality showed that conservatives emphasized moral intuitions regarding respect for social hierarchy, allegiance to in-groups, and the purity or sanctity of the self, whereas liberals invested more significance in moral intuitions regarding harm and fairness. The results are discussed in terms of the recent upsurge of interest among psychologists in political ideology and the value of using life-narrative methods and concepts to explore how politically active adults attempt to construct meaningful lives. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

坚持立德树人创建土木工程专业课程思政育人体系

结合中南大学土木工程专业办学历程和交通土木特色,以立德树人为核心任务,提炼土木工程领域专业思政教育精神,从专业思政、平台思政和文化思政3个角度,整体推进土木工程专业特色课程思政育人体系建设工作。专业思政是通过课程思政内容、创新教学方式、校企科教融合和专业协同交叉4个方面拓展专业立德树人内涵,重构专业教学体系,重点以战略工程、超级工程、大国工匠、行业精英、行业发展、优秀校友、工程案例和学科前沿8个方面建设土木工程专业课程思政元素库,促进课程思政建设的系统化、标准化;平台思政是以思政中心、教学课堂、科研平台、实践基地、网络空间和学生组织6个育人平台,创建虚实融合的立德树人基地,做实、做强专业思政教学实体;文化思政是以“师说”“子曰”“名师讲堂”“校友访谈”等栏目,构建优良传统、教师风尚、校友足迹、名家风采、学子风尚和校园活动6维度学院文化,营造立德树人文化环境。土木工程专业课程思政育人体系全面实施以来,学院党委在课程思政改革中主体作用突显,为党群工作创造新的发力点和贡献点,教师开展课程思政改革积极性明显提高,课程思政建设效果显著,课程思政教学平台建设成绩突出,育人成果丰硕。     

Escaping affect: How motivated emotion regulation creates insensitivity to mass suffering.

As the number of people in need of help increases, the degree of compassion people feel for them ironically tends to decrease. This phenomenon is termed the collapse of compassion. Some researchers have suggested that this effect happens because emotions are not triggered by aggregates. We provide evidence for an alternative account. People expect the needs of large groups to be potentially overwhelming, and, as a result, they engage in emotion regulation to prevent themselves from experiencing overwhelming levels of emotion. Because groups are more likely than individuals to elicit emotion regulation, people feel less for groups than for individuals. In Experiment 1, participants displayed the collapse of compassion only when they expected to be asked to donate money to the victims. This suggests that the effect is motivated by self-interest. Experiment 2 showed that the collapse of compassion emerged only for people who were skilled at emotion regulation. In Experiment 3, we manipulated emotion regulation. Participants who were told to down-regulate their emotions showed the collapse of compassion, but participants who were told to experience their emotions did not. We examined the time course of these effects using a dynamic rating to measure affective responses in real time. The time course data suggested that participants regulate emotion toward groups proactively, by preventing themselves from ever experiencing as much emotion toward groups as toward individuals. These findings provide initial evidence that motivated emotion regulation drives insensitivity to mass suffering. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Moral identity and the experience of moral elevation in response to acts of uncommon goodness.

Four studies using survey and experimental designs examined whether people whose moral identity is highly self-defining are more susceptible to experiencing a state of moral elevation after being exposed to acts of uncommon moral goodness. Moral elevation consists of a suite of responses that motivate prosocial action tendencies. Study 1 showed that people higher (vs. lower) in moral identity centrality reported experiencing more intense elevating emotions, had more positive views of humanity, and were more desirous of becoming a better person after reading about an act of uncommon goodness than about a merely positive situation or an act of common benevolence. Study 2 showed that those high in moral identity centrality were more likely to recall acts of moral goodness and experience moral elevation in response to such events more strongly. These experiences were positively related to self-reported prosocial behavior. Study 3 showed a direct effect on behavior using manipulated, rather than measured, moral identity centrality. Study 4 replicated the effect of moral identity on the states of elevation as well as on self-reported physical sensations and showed that the elevation mediates the relationship between moral identity, witnessing uncommon goodness, and prosocial behavior. (PsycINFO Database Record (c) 2011 APA, all rights reserved)