志愿服务的价值基础与理论依据探析

志愿服务是现代公民社会的重要制度,有着深厚的伦理基础和理论依据。过去我们更多地把志愿服务视为社会福利的一种辅助性功能,很少注意到志愿服务也是社会制度层面上对弱势群体的一种保障。志愿服务是现代社会发展的动力,有助于形成和积累社会资本。在厘清志愿服务内涵的基础上,我们从社会建设的角度,对志愿服务的价值基础、预设、理论依据进...     

中国梦·志愿行——让志愿服务成为中国人的时尚生活

党的新一代领导人提出"中国梦"以来,各种理论解释、宣传报道琳琅满目。根据个人理解,"中国梦"包括两个层面:一是国家和民族的百年复兴,二是个人和家庭的生活幸福。一、志愿服务充实自我。现在越来越多的"官二代"、"富二代",不缺金钱物质,缺乏心灵充实,在志愿服务体验和志愿精神熏陶下,逐渐改变自我,活出人生的价值和意义。二、志愿服务完善个性。志愿者在服务社会、帮助他人过程中,不知不觉、潜移默化地改变自己,改善个性,成为真正的好人。三、     

企业参与志愿行动的功能及模式——以广东省东莞市为例

目前学术界对志愿行动的研究主要是志愿行动发展的总体状况，包括组织架构，运行模式等，对于志愿参与主体的研究则集中于青年志愿者，特别是学生群体，对于企业参与志愿行动的研究还比较少。从企业参与志愿行动的方式和内容等方面出发，研究企业参与志愿行动的功能和参与模式，为扩大企业参与志愿行动规模和深化其社会影响提供有益的启示。     

广东青年志愿者行动发展报告

文章总结和分析了广东青年志愿者行动的发展历程,概括为率先探索阶段、多样尝试阶段、机制建设阶段、服务拓展阶段、整合提升阶段等。广东青年志愿者行动的领域主要集中在社会公益服务、社区发展服务、弱势群体服务、成长辅导服务、扶贫开发服务、环境保护服务。志愿者的这些服务有助于健全社会保障体系、创造社会经济效益、促进社会结构和谐、提高社会文明水平。广东青年志愿者行动的存在问题有六个"缺乏",即缺乏自主空间、缺乏稳定队伍、缺乏长期项目、缺乏持久资源、缺乏能力建设、缺乏法制环境。针对这种状况,我们提出8条发展对策:1.普及公民志愿精神;2.发展青年志愿社团;3.创新指导管理体制;4.培育志愿服务品牌;5.开拓志愿服务资源;6.维护支援人员权益;7.开展志愿人员培训;8.推进志愿服务研究。     

新群体特征下的高校志愿者行动变化——《2014-2018中国青年志愿者行动发展规划》框架下的讨论

高校志愿者行动是受党团指导,以在校大学生为主体的公益行动,因此,高校志愿者行动同时受到党团要求与大学生群体特征的影响。新的青年志愿者五年规划提出了尊重主体与首创精神,支持、鼓励探索符合市场经济机理的志愿服务资源整合平台,明确实体平台建设数量指标,支持引导各类网络"微公益"等新主张,将会调控今后的高校志愿者行动。同时,志愿者鲜明的"90"后群体特征也使当前的高校志愿者行动发生了变化。高校志愿行动开始借助市场的力量获得资源;行动的主题变得多样,以需求为导向,并兼顾志愿者的专业;活动形式从单纯的线下走向了线上与线下、直接与间接相结合的方式;宣传也变得更多地倚重微信等新媒体途径。     

后青奥时代大学生志愿行动可持续性探讨

青奥会大学生志愿者具有独特的价值，是一笔宝贵的青奥“遗产”。后青奥时代，为防止人才流失，实现志愿服务的可持续发展，政府及相关机构应发挥这批志愿者的延续效应，提倡他们在精神领域的引领、带动作用，实现赛会志愿服务向日常志愿服务的转化，并为其营造充足的赛后发展空间。学校、政府及社会要各司其职，从多方面保障大学生志愿行动可持续性的实现。     

构建社会主义和谐社会与发挥志愿服务作用的思考

志愿服务在中国发展十多年来，吸引了大批的热心人士参与，志愿服务活动规模日扩大，服务领域不断拓展，服务形式多种多样，社会影响广泛，为推动社会进步、促进人类文明发展作出了积极的贡献。党的十六届四中全会提出构建社会主义和谐社会这一新的重要命题，志愿服务作为一种志愿的、无偿的、利他的社会公益活动，需要进一步克服发展障碍，发挥更大作用。     

浅析厦门市志愿者活动的现状、问题及建议

近年来，厦门市在志愿者联合会工作机制方面进行诸如社区志愿服务、“大型活动”志愿服务、“公益慈善”志愿服务和“援内支外”志愿服务等探索和思考，在志愿服务活动建设上进行大胆的尝试。文章在总结厦门市志愿服务现状的基础上，通过分析志愿服务中所暴露的问题，进而从志愿服务活动建设的意识层面、制度层面、体制层面和资金层面等方面提出解决的对策。     

中国志愿行动融入社区建设的困境与对策

伴随社会转型和后单位社会发展，志愿行动在完善社区自治和服务功能上具有重要作用和意义。由于志愿行动融入社区的环境有待优化，志愿者社区服务的主客体界定不清，志愿服务融入社区的服务能力与社区需求脱节，社区志愿行动自主性弱，志愿组织运行机制和制度保障不完善，以及法制建设滞后等因素，志愿行动融入社区建设存在诸多障碍。必须整合志愿...     

略论大学生助老志愿服务路径实现的机制保障

随着人口老龄化的加剧,数量庞大的老年群体的需求越来越多,需要社会参与,全民行动。高校是青年学生参加助老志愿服务活动的主要组织载体,大学生参与助老志愿服务具有极强的现实意义。"十三五"国家老龄事业发展和养老体系建设规划为大学生参与志愿服务指出了实践路径,实现的机制与政策创新要求:5大价值观体系必须构建;政府角色定位必须准确;社会组织必须去行政化;志愿者服务必须落地、做实;志愿者的权益及志愿服务长效机制必须建立。     

党团员志愿者与社工合作服务路径研究——基于对广东省佛山市南海区党员志愿服务的调研

以党团员为主体的党团员志愿服务对志愿事业的发展产生了重要影响,同时也为日渐普及的"社工+志愿者(义工)"联动模式的发展提供了新动力。广东省佛山市南海区近年积极探索党团员志愿服务与社会工作联动服务,深入社区和农村开展合作,在弘扬志愿精神的同时倡导助人自助等社工理念。在党团员志愿者与社工(党员社工)联动发展的过程中,要通过相互的专业支持和辐射引领等合作形式,探讨双方合作服务的路径。     

党员志愿服务及其创新机制分析

当前,党员志愿服务蓬勃发展,在体现为人民服务宗旨、帮助困难人群与家庭、弘扬文明与道德风尚、改善党员与群众关系、塑造服务型党组织等方面发挥积极的作用。但是,党员志愿服务要避免"作秀、加负、变味、垄断"四个偏差,尽量做实做好,真正满足人民群众的需求。党员志愿服务的创新发展,可采取"四个联动"策略,即党员志愿者与社会组织联动、党员志愿者与社区农村联动、党员志愿者与专业机构联动、党员志愿者与信息网络联动,通过党员志愿者的示范带动,建立邻里守望的社会环境,倡导行善立德的社会风尚。     

社区服务:现代社会的"安全阀"

经济全球化给各国特别是发展中国家带来社会不稳定因素,随着人重新"回归社区",也把不稳定因素带入了社区.社区服务多元化和服务水平的提升,能增强社区人的认同感、归属感,是社会稳定、发展的"安全阀".在现代社区服务中要增强社区助老、就业、文化、信息服务功能,并倡导志愿者精神和社会中间组织.     

用人单位视角下高职学生道德素质维度测评

测评分析发现,当前大学生的职业道德素养存在令人担忧之处。在选拔毕业生时,用人单位强调毕业生的诚信意识,任用和提拔时更注重团队合作、敬业精神、责任意识。因此,高职院校应重视职业道德教育,开发符合学校实际和被用人单位认可的职业道德素养培养模式,建立大学生职业道德素养培养考核体系,培养出"德技双馨"的受用人单位欢迎的高素质、高技能人才。     

Two Systems of Youth Service: Determinants of Voluntary and Required Youth Community Service

Although an increasing number of schools mandate service, this requirement is seen by some as self-contradictory, especially in contrast to voluntary service. Looking closely at the service process, we argue that the categories of required and voluntary, do not in themselves convey the nature of service students might do with implications for the benefits they may derive from service. We report data from students in 2 high schools to support our case. Both schools required service, but one integrated it into the curriculum whereas the other left choice of service to individual students. Students in the former school were more apt to do the kinds of service that engage students cognitively and emotionally and involve them in reflection on politics and morals. Apart from fulfilling their requirement, many of the students also did volunteer service of the kinds that were potentially beneficial. These students were likely to have parents and best friends who also did service and to belong to churches and civic organizations that sponsored or encouraged service as part of an ideological commitment. The data support the idea that required and volunteer service can be usefully viewed as operating according to separate regimens. Nevertheless, both have the potential for yielding benefits when service is viewed as providing youth with opportunities to learn about systems of meaning through participatory action. From the viewpoint of educational policy, schools can help students most when they organize service strategically and integrate service into the academic curriculum.     

Vulnerability and Ontology

The question of the possibility of an anti-foundationalist approach to ethics has come to the forefront in recent discussions in the humanities. Two questions dominate these discussions. The first is how we can define agency, the necessary ground of ethical action apart from a transcendental subject. The second is how we can define a secure foundation for ethical judgements without universals. A relativistic ethics seems, by definition, futile. I take up both of these questions here with reference to the work of Judith Butler. I argue that in her post-Gender Trouble work Butler has defined an agent, an ‘I’, that is neither a social dupe nor a transcendental subject but, rather, both discursive and material. This ‘I’ provides the basis for Butler's turn to ontology as well as her analyses of vulnerability, precarity and cohabitation. These conceptions form the basis of her ethical position. I examine Butler's central argument that the material/ontological facts of human life necessitate the equal treatment of all human beings. In conclusion, I question whether Butler's position provides a sufficient basis for an antifoundational ethics. I argue that Butler is headed in the right direction but has not yet achieved her goal.     

Gender differences in European volunteer rates

The main goal of this research is to identify the reasons for gender differences in European volunteer rates in different types of voluntary organisations. To that end, we focus in volunteer rates at individual and national levels. We have drawn our data from the European Values Survey (EVS, 1999 and 2008). We have employed Logit models carrying out independent estimations for the individual likelihood of working as a volunteer for four categories: social awareness, professional, education and social justice. We have carried out independent estimations and we have also repeated estimations by gender subsamples. Our main result is that social factors might be even more relevant for decisions to volunteer than individual socio-economic factors. Specifying the peer group as much as possible allows better control of social variables. For example, studying the female volunteer rate is more relevant to control for the female national NGO membership rate than the total national rate. We also highlight important gender differences. For example, education is positively correlated with decisions to volunteer for both genders in all categories, but the educational effect is stronger for men in relation to professional activities and stronger for women in relation to social awareness and social justice activities.     

Towards a Grotesque Phenomenology of Ethical Eroticism

Abstract: Over the course of this article, the author argues that ethics and the erotic are interrelated. The author also contends that the way subjectivities are constructed has a strong impact on the development of the ethical and the erotic character of these same subjectivities. Against this backdrop, the author postulates that envisioning or creating oneself as a grotesque subject promises to facilitate one's own development into a moral and erotic human being by triggering a process of inner estrangement that enables one to recognize the otherness within oneself. This analysis is based mainly on Mikhail Bakhtin's grotesque as presented in his Rabelais and His World (1965). This self-introspection serves as the basis for an ethical eroticism through which one shall transform oneself into a fully fledged moral and sensual subject. In formulating this argument, the author draws on Simone de Beauvoir's own attempt to link the erotic to the ethical. As will be seen, the same principle that stands at the heart of a phenomenological ethics also steers the author's phenomenological conception of the erotic. The principle in question is carnal intersubjectivity-bodies that penetrate one another and merge, yet never lose themselves in the other's carnality. Put differently, they remain non-objectified subjects. The grotesque subject is presented as a figuration that helps shed light on the way the subject has been conceived by, above all, phenomenological and postmodern theorists. The author then explores some of the ethical ramifications of this conceptualization. Drawing on these insights, the author fashions an ethical eroticism that derives from a grotesque subjectivity.     

解析韦伯"资本主义精神"

韦伯是20世纪西方著名的社会学家和伦理学家,他的宗教伦理学著作<新教伦理与资本主义精神>一书享誉世界,韦伯在此书中大胆地提出了"资本主义精神"这一概念,为资本主义的研究开启了新的思路.该文从伦理的角度,从几方面对韦伯资本主义精神的提出、资本主义精神的由来、资本主义精神的体现进行全方位的梳理,揭示了韦伯资本主义精神成为资本主义发展精神动力的奥秘,肯定了资本主义精神中的有益成份,看到了在市场经济条件下,资本主义精神中的勤劳、敬业、守信、合理获利等思想的当代价值.     

the ethical ambivalence of resistant violence: notes from postcolonial south Asia

In the face of mounting militarism in south Asia, this essay turns to anti-state, ‘liberatory’ movements in the region that employ violence to achieve their political aims. It explores some of the ethical quandaries that arise from the embrace of such violence, particularly for feminists for whom political violence and militarism is today a moot point. Feminist responses towards resistant political violence have, however, been less straightforward than towards the violence of the state, suggesting a more ambivalent ethical position towards the former than the latter. The nature of this ambivalence can be located in a postcolonial feminist ethics that is conceptually committed to the use of political violence in certain, albeit exceptional circumstances on the basis of the ethical ends that this violence (as opposed to other oppressive violence) serves. In opening up this ethical ambivalence – or the ethics of ambiguity, as Simone de Beauvoir says – to interrogation and reflection, I underscore the difficulties involved in ethically discriminating between forms of violence, especially when we consider the manner in which such distinctions rely on and reproduce gendered modes of power. This raises particular problems for current feminist appraisals of resistant political violence as an expression of women's empowerment and ‘agency’.