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51.
訾其伦 《山东行政学院学报》2010,(6):110-112
先秦儒家的孔子、孟子和荀子,在谈说论辩实践中都特别重视推类思维方法的运用。他们对类和推类的认识体现了儒家的推类理论由不自觉到自觉、由片面到全面的发展过程。与其他学派相比,儒家的推类主要是推＂仁＂、推＂爱＂的推理,是用来阐发其政治伦理思想和主张的主要手段和工具。 相似文献
52.
赵清文 《北京青年政治学院学报》2010,19(1):58-62,72
荀子继承了儒家重视道德教化的传统,对道德教化问题进行了较为系统的论述。他在中国思想史上第一次明确提出并使用了“教化”这一概念,从人类社会生活的需要出发对道德教化的必要性进行了论证,提出并论证了礼法并用的道德教化方法,突出了师友在道德教教化中的作用。在儒家道德教化思想的发展和完善中,荀子做出了重要的理论贡献。 相似文献
53.
The study of desistance from crime has come of age in recent years, and there are now several, competing theories to account for the ability of long-term offenders to abstain from criminal behavior. Most prominently, recent explanations have borrowed elements from informal social control theory, differential association theory and cognitive psychology. In the following, we argue that labeling theory may be a neglected factor in understanding the desistance process. Drawing on interview data collected as part of a study of an offender reintegration program, we illustrate how the idea of the “looking-glass self-concept” and others is a useful metaphor in understanding the process of rehabilitation or recovery in treatment programs. 相似文献
54.
Sandro Guzzi-Heeb 《The History of the Family》2013,18(1):107-123
In my paper I will present some results about ritual kinship and political mobilization of popular groups in an alpine Valley: the Val de Bagnes, in the Swiss canton of Valais. There are two major reasons to choose the Val de Bagnes for our inquiry about social networks: the existence of sharp political and social conflicts during the 18th and the 19th century and the availability of almost systematic genealogical data between 1700 and 1900. The starting point of my research focuses on this question: what role did kinship and ritual kinship play in the political mobilization of popular groups and in the organization of competing factions? This question allows us to shed light on some other uses and meanings of ritual kinship in the local society. Was ritual kinship a significant instrument for economic cooperation? Or was it a channel for patronage or for privileged social contacts? The analysis highlights the importance of kinship and godparentage for the building of homogeneous social and political networks. If we consider transactions between individuals, the analysis of 19th century Val de Bagnes gives the impression of quite open networks. Men and women tried to diversify their relations in order to avoid strong dependency from powerful patrons. Nevertheless, when we consider the family networks, we can notice that most relations took place in a structured social space or a specific “milieu”, were intense contacts enhanced trust, although political allegiances and social choices were not fully predictable on the basis of such preferential patterns. In a politically conflictual society, like 19th century Bagnes, ritual kinship interacted with kinship solidarities and ideological factors shaping dense social networks mostly based on a common political orientation. Such milieus sustained the building of political factions, which show surprising stability over time. In this sense, milieus are important factors to understand political and religious polarization in 19th century Switzerland. 相似文献
55.
Sungmoon Kim 《Citizenship Studies》2013,17(3-4):353-368
In this article, I attempt to construct a normative framework of Korean multiculturalism in the Confucian public-societal context of Korean democracy by focusing on the political implications of the claim to cultural rights (so-called ‘logic’ of multiculturalism) and cultural pluralism that it is likely to entail for Korean democracy. After examining the logic of multiculturalism that often puts multiculturalism in tension with liberal democracy, I turn to Will Kymlicka's account of immigrant multiculturalism that resolves the potential tension between multiculturalism and liberal democracy in a liberal way. Then, I construct a normative framework of Korean multiculturalism in a way that a decent multicultural society can be established on the same public-cultural ground on which Korean democracy has matured in the past two decades. 相似文献
56.
中国传统行刑文化及行刑制度与儒家传统慎刑思想有着密切的联系,蕴含于其中的合理性因素,如鼓励宽仁治狱;法、理、情相统一的囚犯教育感化制度;录囚制度等。文章旨在通过分析中国传统行刑文化价值核心及其对古代行刑制度的影响,探索其中的合理成分,为当前的行刑制度改革提供历史借鉴。 相似文献
57.
腐败犯罪的一个很重要的原因,就是中国传统的儒家文化的影响。表现为两方面,一是对于人性本善的假定,导致监督理念的阙如;一是家国同构的理念,使法律弱化,权力异化。 相似文献
58.
儒家文化对东亚经济发展的双重影响 总被引：6，自引：0，他引：6
东亚地区在文化传统上与儒学有着深厚的渊源关系。儒家传统作为一种文化积淀 ,已深深地影响、制约着它所辐射的国家和地区。儒家文化虽然有它的博大精深之处 ,有些道德理想和价值观念在现代化的冲击下进入和成为符合现代市场经济的观念体系 ,并在东亚经济发展的初期发挥了积极的作用 ,但就其文化模式和观念体系而言 ,它毕竟是封建社会的产物 ,其负面影响不可避免。东亚各国的经济发展既有儒家文化的内在动因 ,当然还有西方现代理性文化的影响和催发。 相似文献
59.
楼天宇 《浙江青年专修学院学报》2012,30(1):6-9
儒家生命哲学与大学生的生命教育有着内在联系。发掘儒家的生命哲学智慧,可以为当代大学生生命教育提供丰富的养料,对于塑造和培养大学生的健全人格具有十分积极的作用。 相似文献
60.
陈鹏飞 《广西政法管理干部学院学报》2009,24(1):18-21
儒家孝道是家庭与社会和谐的调节器,它具有追求物质保障、主张人格平等以及体现世俗权利对等的法律价值。在法学理论视野中孝道是一种民事亲属权法律关系,却被封建刑事立法扭曲。今天,应用民事亲情权匡正被扭曲的孝道,使其适应当代社会要求,从文化和制度方面充分发挥其和谐调节作用。 相似文献