Reconciliation in Times of Impunity: Challenges for Social Justice

In human history there is no lack of malice, revenge, or savagery. The twentieth century has seen 33 million military deaths. Victimization deaths are estimated at six times that number, at 205 million people. The past decade has seen people enslaved, tortured, raped, and persecuted as members of political, racial, ethnic, or religious groups in Latin America, Eastern Europe, Asia, and Africa. Yet we have not seen meaningful prosecution of crimes that have occurred on a massive scale. Former United Nations High Commissioner for Human Rights José Ayala Lasso has stated that a person stands a better chance of being tried and judged for killing one human being than for killing 100,000. This paper examines reconciliation in the aftermath of protracted, deadly, wide scale conflict characterized by impunity when crimes against individuals, groups, and humanity go unpunished. It describes the relevance of moral exclusion theory to conflicts in which dehumanization and violence are normalized, and it argues that impunity is an urgent matter for psychology and social justice research.     

When Due Process Is of No Consequence: Moral Mandates and Presumed Defendant Guilt or Innocence

Most current theories of justice are focused on how social identity, instrumental concerns, or both shape how people decide whether something is fair or unfair. A neglected consideration is that people may also be concerned with justice because they strive to be authentic moral beings by acting on the basis of values closely tied to their personal identity. We posited that self-expressive moral positions or stands (moral mandates) are important determinants of how people reason about fairness. Supporting this notion, we found that (a) people see some trial outcomes in morally mandated terms, e.g., that the guilty must be convicted and punished, and the innocent must not; (b) convicting a defendant believed to be innocent or acquitting a defendant believed to be guilty were seen as unfair, regardless of whether the verdict was achieved by a fair or unfair investigation and trial (Study 1); and (c) a guilty defendant's death was seen as equally fair, and an innocent defendant's death was equally unfair, if it was achieved by a trial that led to the death penalty or by vigilantism (Study 2). Procedural propriety only mattered when defendant guilt was ambiguous.     

"道德滑坡"的社会学分析

当前道德滑坡的一个主要原因是社会中的种种制度安排客观上使得遵从道德的行为成本过高,而违反道德的行为需要付出的代价太小.同时"蹂躏道德"现象值得警惕.要实现道德的重建,就必须发挥社会中多元的力量,从制度上减少遵从道德的行为的代价和成本,并注重自上而下的道德示范.     

论以德治警

认真实践“以德治国”重要思想 ,积极实施“以德治警”方略 ,是公安机关贯彻“以德治国”思想之必然 ,是一项事关公安队伍建设全局的战略性工作。实施“以德治警” ,重点要抓好四个关键环节 :以德治吏 ;以德育警 ;以德修身 ;以德养廉。     

论作为社会主义道德核心的为人民服务

为人民服务从政治宗旨发展为道德核心 ,其基本含义是“我为人人 ,人人为我”。这一新型道德实现了政治与道德、先进性与广泛性、现实与理想、义与利的高度统一。进行以为人民服务为核心的道德建设 ,必须与发展社会主义市场经济目标相一致 ,与多元化利益主体格局相适应 ,与党的方针政策相协调 ,正确处理诸多关系。     

市场经济体制下劳动关系的道德基础

本文首先分析了市场经济道德基础的核心原则"己所不欲,勿施于人",然后提出了市场经济体制下劳动关系的道德基础是市场经济的道德基础在劳动关系中的体现,并具体分析了劳动关系主体双方应该具备的道德基础.     

教育道德:伦理视界中的教育善恶

教育道德是从伦理学的角度用道德的本质来审视教育活动及其过程。从根本上说,教育共同体是一个伦理实体,教育善恶是教育道德的具体体现,教育是道义的事业、是求真的活动、是公平的“砝码”。教育从善的最终实现,要依靠“教育中人”的德性修养和制度德性来保证。“伦理实体”的论断给教育道德一个重要的理论支撑,是关于教育道德的一种新的阐释。     

"人的物化"问题与德育的理论反思

从文化和价值层面分析,由对物的依赖性而造成的"人的物化"问题构成了当代人类生存深层的价值危机。面对"人的物化"问题,德育应该直面人类的生存困境.进行理论自觉,以人的方式理解把握、教育人,面向人的日常生活世界,从而实现以人为本的德育,实施德育自身的历史转向.     

Nobody Knows Best: Alternative Perspectives on Forest Management and Governance in Southeast Asia

In this paper we propose a framework for understanding how dominant perspectives, or worldviews, influence the crafting of institutions, and how these, in turn, constrain the functions and goals of knowledge systems. Alternative perspectives carry their own set of assumptions and beliefs about who should be making the rules, where the best knowledge lies to guide decisions, and about where more knowledge is needed. Initially, four contrasting perspectives are elaborated: state-, market-, greens-, and locals-know-best. We illustrate the framework by exploring the recent history of forest governance in Southeast Asia, finding several examples of battles of perspectives leading to a new dominant perspective. In each case the dominant perspective itself, old or new, is shown to be defective in some critical way and was, or should be, replaced. The problem is that each of the perspectives considers the world as knowable, manageable, and relatively constant, or at most changing only slowly. Ecological and socio-political crises, however, are recurrent. Management plans and regulations or policies that aim to establish the land-use allocation, the best crop, the best forest management system or the best price or system of incentives, are doomed to failure. If uncertainties are accepted as fundamental, solutions as temporary, and scientific knowledge as useful but limited, then Nobody Knows Best is a modest, but effective heuristic for forest governance.     

试论目前社会诚信危机的原因与对策

由于历史的和现实的种种原因使得我国社会目前正经历着一定程度的诚信危机。"国无诚不兴,人无信不立",诚信 是社会主义市场经济的灵魂,应净化社会诚信环境,建立科学规范的诚信制度,改革传统的道德教育模式。