本文選題：道德冷漠 + 道德敏感性��； 參考：《中央財(cái)經(jīng)大學(xué)》2015年博士論文

【摘要】：道德冷漠是行為主體在具備一定的道德知識(shí)和道德行為能力的前提下,無(wú)視道德原則與道德規(guī)范,缺失道德敏感與道德同情,推拒與逃避道德責(zé)任的道德負(fù)面現(xiàn)象。道德冷漠體現(xiàn)為對(duì)道德這樣一種社會(huì)意識(shí)形態(tài)的冷淡與漠不關(guān)心,是一種畸形的道德心理和道德行為。本文從分析道德冷漠的深層內(nèi)涵入手,探究道德冷漠產(chǎn)生的根源,尋求防范與矯治道德冷漠的方法途徑。為努力增進(jìn)人與人之間的道德關(guān)懷,促進(jìn)社會(huì)關(guān)系和諧,構(gòu)建社會(huì)主義和諧社會(huì)提供理論支持與借鑒。本文分為緒論、正文、結(jié)語(yǔ)三個(gè)部分。緒論部分主要針對(duì)道德冷漠研究的緣起及意義進(jìn)行探討,并對(duì)國(guó)內(nèi)外關(guān)于道德冷漠在內(nèi)涵、成因及防范與矯治對(duì)策方面的研究現(xiàn)狀進(jìn)行述評(píng),從而為本文提供研究基礎(chǔ)與參照。正文部分共包括五章,主要內(nèi)容如下:第一章主要是通過(guò)對(duì)道德冷漠及其相關(guān)概念的界定,進(jìn)一步分析道德冷漠的層次、類(lèi)型及其基本特征,從而對(duì)道德冷漠現(xiàn)象進(jìn)行較為深入的解析。首先,對(duì)道德冷漠及其相關(guān)概念進(jìn)行界定。通過(guò)對(duì)道德冷漠、道德敏感性、道德同情心及道德責(zé)任感等相關(guān)概念的深層次解析,指出道德冷漠是人與人之間道德關(guān)系的中斷,是道德上的麻木不仁,是道德同情感的缺失,是道德責(zé)任的逃避。歸納總結(jié)道德冷漠的概念,認(rèn)為道德冷漠是行為主體在具有一定的道德知識(shí)和道德觀念,具備一定的心理意識(shí)和行為能力的前提下,無(wú)視道德原則與道德規(guī)范,缺乏道德敏感與道德同情的一種道德責(zé)任的推拒與逃避。其次,對(duì)道德冷漠進(jìn)行一定的層次劃分,認(rèn)為道德冷漠主要包括:無(wú)意識(shí)的道德遲鈍、不作為的道德旁觀、消遣者的幸災(zāi)樂(lè)禍、冷酷者的人性迷失。并進(jìn)一步針對(duì)各層次,分別從各層次的表現(xiàn)及造成的后果方面進(jìn)行深入的分析。再次,對(duì)道德冷漠進(jìn)行了類(lèi)型歸納,按照道德冷漠主體的不同,把道德冷漠歸納為個(gè)體道德冷漠、群體道德冷漠及普遍性的社會(huì)道德冷漠三種主要類(lèi)型,指出道德冷漠一般是從個(gè)體冷漠到群體冷漠再到普遍性的社會(huì)冷漠蔓延,是一個(gè)社會(huì)個(gè)體相互影響、感染、蔓延范圍不斷擴(kuò)大,社會(huì)危害程度不斷加深的過(guò)程。最后,對(duì)道德冷漠的基本特征進(jìn)行了總結(jié)概況。主要從主體在情感、認(rèn)知和行為等層面的表現(xiàn)將道德冷漠的基本特征概況為道德情感不敏感、道德判斷不明晰及道德行為不作為。第二章著重對(duì)道德冷漠的實(shí)質(zhì)進(jìn)行深入剖析。本章主要包括兩部分,第一部分剖析道德冷漠的實(shí)質(zhì)。首先,道德冷漠實(shí)質(zhì)是一種道德價(jià)值的虛無(wú)。道德價(jià)值是個(gè)人行為對(duì)他人或社會(huì)所具有的道德意義,道德冷漠實(shí)質(zhì)上正是這種道德意義感的喪失。其次,道德冷漠實(shí)質(zhì)上是一種道德情感的缺失。道德情感包括積極的情感體驗(yàn),如同情、關(guān)心、憐憫、惻隱等,也包括消極的情感,道德冷漠正是缺乏上述積極、良性情感的一種消極或負(fù)面的情感。再次,道德冷漠實(shí)質(zhì)上是一種道德理性的懸置。道德理性的懸置是指道德行為主體在分析道德情境,進(jìn)行道德推理的過(guò)程中所表現(xiàn)出來(lái)的道德判斷上的模糊或猶疑。最后,道德冷漠是一種道德自由的濫用。所謂道德自由的濫用是指?jìng)�(gè)體在面對(duì)有兩種或多種道德選擇的現(xiàn)實(shí)境遇中,以個(gè)體道德選擇的自由權(quán)利為借口,放棄對(duì)道德責(zé)任與義務(wù)的自覺(jué)、主動(dòng)的擔(dān)當(dāng)。第二部分是對(duì)道德冷漠所造成危害的揭示。首先,道德冷漠導(dǎo)致人際關(guān)系疏離,影響社會(huì)和諧。道德冷漠是置他人危難于不顧,將自己蛻變?yōu)槔淠疅o(wú)情的局外人和旁觀者,最終導(dǎo)致與他人情感關(guān)系的中斷,人際關(guān)系疏離。而人與人之間道德關(guān)系維系鏈的破壞與斷裂必然影響社會(huì)和諧。其次,道德冷漠會(huì)弱化社會(huì)道德調(diào)控機(jī)制的作用,敗壞社會(huì)道德風(fēng)尚,破壞社會(huì)道德氛圍。對(duì)道德問(wèn)題的冷漠意味著個(gè)體缺乏對(duì)社會(huì)道德褒獎(jiǎng)、賞罰等道德評(píng)價(jià)機(jī)制的尊重和敬畏,即不為道德褒獎(jiǎng)而自豪、滿(mǎn)足,也不為道德譴責(zé)和懲罰而羞愧、自責(zé),社會(huì)道德賞罰機(jī)制對(duì)其不再起作用,弱化社會(huì)道德調(diào)控機(jī)制的作用,使社會(huì)中懲惡揚(yáng)善的氛圍遭到破壞。最后,道德冷漠在淡化主體情感的同時(shí),會(huì)導(dǎo)致使主體人格逐步喪失。道德冷漠造成人與人之間互不信任、互相猜疑,正義感、同情心、責(zé)任感喪失,主體人格喪失。第三章是探究道德冷漠產(chǎn)生的社會(huì)根源。主要從經(jīng)濟(jì)對(duì)道德的侵蝕、制度倫理性的缺失、工具理性的膨脹、價(jià)值相對(duì)主義盛行及道德教育的偏失等幾個(gè)方面進(jìn)行探討。首先,經(jīng)濟(jì)對(duì)道德的侵蝕主要體現(xiàn)在以下幾個(gè)方面:第一,過(guò)度物欲追求所導(dǎo)致的極端利己主義的產(chǎn)生。人過(guò)度關(guān)注物質(zhì)生活對(duì)人生的意義而忽視精神價(jià)值的追求,往往導(dǎo)致個(gè)人利益的過(guò)度強(qiáng)調(diào),而忽視、漠視他人、集體與國(guó)家利益。第二,市場(chǎng)經(jīng)濟(jì)等價(jià)交換原則的泛濫滲透造成人際關(guān)系商品化,將人類(lèi)最基本的守望相助轉(zhuǎn)化為有償勞動(dòng),人與人之間的多維社會(huì)關(guān)系變成了單一的物質(zhì)關(guān)系,從而斬?cái)嗔巳穗H間的情感關(guān)系。第三,分配不公對(duì)道德價(jià)值的否定。公平與正義是道德得以存在的基礎(chǔ),不公正的社會(huì)環(huán)境易于導(dǎo)致個(gè)體對(duì)道德價(jià)值的懷疑和否定,從而以冷漠態(tài)度相對(duì)。其次,制度倫理性的缺失也是道德冷漠產(chǎn)生的根源。制度倫理性的缺失主要體現(xiàn)在:第一,制度與道德悖離,制度本身缺乏倫理性。第二,道德激勵(lì)制度的缺失,缺乏褒獎(jiǎng)善行、懲治惡行的制度保障。第三,社會(huì)救助機(jī)制不完善,對(duì)見(jiàn)義勇為、樂(lè)于助人者所受損失缺乏應(yīng)有的補(bǔ)償和救助。第四,輿論監(jiān)督機(jī)制不健全,對(duì)道德的行為未能進(jìn)行褒獎(jiǎng)與鼓勵(lì),對(duì)不道德的行為未能進(jìn)行及時(shí)揭露與譴責(zé)。再次,科學(xué)理性的僭越導(dǎo)致道德冷漠的出現(xiàn)�？茖W(xué)理性的僭越主要體現(xiàn)在:第一,理性過(guò)度擴(kuò)張導(dǎo)致的情感退化。理性過(guò)度擴(kuò)張,人受理性支配與約束,情感逐步退化。第二,科技過(guò)度依賴(lài)導(dǎo)致的主體性喪失。對(duì)科技的過(guò)度依賴(lài),人開(kāi)始變成科技的奴隸,人在科技面前逐漸失去其本質(zhì)性的存在,成為一種工具性的存在。第三,精細(xì)分工可能導(dǎo)致的人際隔膜。如,精細(xì)分工使人局限于狹小的專(zhuān)業(yè)領(lǐng)域,某種程度上難以與專(zhuān)業(yè)外的人進(jìn)行溝通,人與人之間的交往減少。另外,精細(xì)分工,使個(gè)體從事專(zhuān)項(xiàng)勞動(dòng),個(gè)體行為與結(jié)果之間產(chǎn)生距離,個(gè)體價(jià)值感相對(duì)減少,安全感降低,人與人之間不平等性與對(duì)抗性出現(xiàn),人際隔膜產(chǎn)生。第四,現(xiàn)代組織的規(guī)則約束�，F(xiàn)代組織紀(jì)律與規(guī)則的神圣不可侵犯性,導(dǎo)致的人對(duì)組織依賴(lài)性的增強(qiáng)及組織對(duì)人的束縛的加重,結(jié)果必然出現(xiàn)對(duì)人自身行為負(fù)責(zé)任的替代品,從而減緩了個(gè)體在面對(duì)他人困境時(shí),因冷漠無(wú)情、袖手旁觀而產(chǎn)生的愧疚感與不安感,良知從此消失殆盡。第五,信息泛濫導(dǎo)致的同情疲勞。由于現(xiàn)代信息社會(huì)中的信息泛濫,一些人對(duì)社會(huì)中發(fā)生的不幸、苦難等“司空見(jiàn)慣”、見(jiàn)怪不怪,從而在現(xiàn)實(shí)社會(huì)中遇到他人面臨困境時(shí)表現(xiàn)出無(wú)動(dòng)于衷、麻木不仁,缺乏基本的同情心與憐憫心。另外,價(jià)值相對(duì)主義的盛行也會(huì)導(dǎo)致道德冷漠的產(chǎn)生。社會(huì)轉(zhuǎn)型所帶來(lái)的價(jià)值多元化使人們的價(jià)值選擇及行為選擇出現(xiàn)多樣化,可能會(huì)造成人的價(jià)值觀念的紊亂,部分人在多元價(jià)值的選擇中迷失了可資參照的道德與價(jià)值標(biāo)準(zhǔn),這也是道德冷漠產(chǎn)生的深刻根源。最后,道德教育實(shí)踐中不同程度存在的偏失也可能導(dǎo)致道德冷漠現(xiàn)象產(chǎn)生。道德教育中存在的問(wèn)題主要體現(xiàn)在道德教育目標(biāo)過(guò)高,脫離生活實(shí)際;道德教育內(nèi)容片面;道德教育方法滯后等。道德教育的偏失會(huì)造成道德教育與社會(huì)實(shí)際相脫離,受教育者產(chǎn)生逆反心理,不利于道德實(shí)踐。第四章是探究道德冷漠產(chǎn)生的個(gè)體成因。主要從道德認(rèn)知的模糊、道德情感的淡化、道德意志的衰退及道德行為的逃避四個(gè)方面來(lái)進(jìn)行探討。首先,道德認(rèn)知模糊體現(xiàn)為道德價(jià)值觀的迷失,道德信仰的缺失和道德判斷的模糊。道德價(jià)值觀與道德信仰及道德判斷是道德行為產(chǎn)生的可靠的穩(wěn)定的源動(dòng)力,道德價(jià)值觀迷失與道德信仰的缺失及道德判斷的模糊將使道德行為動(dòng)機(jī)的產(chǎn)生受到一定的影響,導(dǎo)致道德情感淡薄,行為不作為。其次,道德情感的淡化包含道德同情心的弱化,道德敏感性的喪失及道德榮恥感的褪化。同情心的弱化將導(dǎo)致行為主體視他人與社會(huì)存在于不顧,完全以自我為中心,片面追求自我價(jià)值,造成道德冷漠現(xiàn)象的出現(xiàn)。道德敏感性的喪失也意味著行為主體在面對(duì)道德事件時(shí),表現(xiàn)麻木,反應(yīng)遲鈍。道德榮恥感的褪化將導(dǎo)致人的趨榮避辱的道德心理和情感的缺失,最終導(dǎo)致是非觀念模糊,道德冷漠產(chǎn)生。再次,道德意志的衰退體現(xiàn)在道德毅力的衰退,道德勇氣的喪失及道德恒心的缺失。道德毅力、道德勇氣和道德恒心是實(shí)踐道德行為和維持道德行為的前提與基礎(chǔ)。否則,意味著行為主體自制性弱,果斷性不強(qiáng),易受暗示,變得盲從。最后,道德行為的逃避體現(xiàn)在道德責(zé)任的分散,道德義務(wù)的推卸及道德習(xí)慣的忽視。責(zé)任感消解,義務(wù)感消失,道德習(xí)慣未能養(yǎng)成,也使得人與人之間的道德關(guān)系歸于沉寂,道德冷漠產(chǎn)生。第五章探討防范與矯治道德冷漠的方法途徑。從建設(shè)社會(huì)主義核心價(jià)值觀,營(yíng)造基于公共精神的道德氛圍,增強(qiáng)社會(huì)制度的倫理性支持,完善基于關(guān)懷的道德教育等幾個(gè)方面來(lái)探討。首先,建設(shè)社會(huì)主義核心價(jià)值觀。主要從國(guó)家建設(shè)、社會(huì)治理和個(gè)人修為等三個(gè)層面來(lái)探討。建設(shè)社會(huì)主義核心價(jià)值觀對(duì)防范與矯治道德冷漠具有重要的導(dǎo)向作用�！案粡�(qiáng)、民主、文明、和諧”是我國(guó)社會(huì)主義現(xiàn)代化國(guó)家建設(shè)的目標(biāo)體現(xiàn)。在國(guó)家建設(shè)層面主要分析闡述了深化經(jīng)濟(jì)體制改革,推動(dòng)政治體制改進(jìn)及推進(jìn)文化強(qiáng)國(guó)對(duì)建設(shè)社會(huì)主義核心價(jià)值觀的重要作用�！白杂�、平等、公正、法治”是從社會(huì)層面對(duì)社會(huì)主義核心價(jià)值觀的凝練。在社會(huì)治理層面主要從尊重和保障人權(quán)、健全法治建設(shè)和促進(jìn)社會(huì)和諧等三個(gè)方面進(jìn)行分析闡述。個(gè)人修為層面主要從明確是非觀念,確立理想信念及踐行榮辱觀念等幾個(gè)方面進(jìn)行分析。其次,營(yíng)造基于公共精神的道德氛圍。廣泛凝聚社會(huì)力量,采取積極有效途徑,全面提高公民的思想道德素質(zhì),營(yíng)造良好和諧的思想道德氛圍。其中包括:培育公德意識(shí),樹(shù)立道德榜樣,營(yíng)造良好的道德氛圍。再次,要增強(qiáng)社會(huì)制度的倫理性支持。具備一定倫理性的社會(huì)制度是保障人們進(jìn)行正確道德行為選擇的必要前提與基礎(chǔ)。第一,增強(qiáng)制度自身的倫理性。需保證制度的公平與正義。第二,建立道德激勵(lì)制度。建立正確的道德評(píng)價(jià)機(jī)制,建立對(duì)道德行為的回報(bào)機(jī)制和對(duì)敗德行為的懲罰機(jī)制等。第三,完善道德救助機(jī)制,給予施救者一定的社會(huì)保障,有效促進(jìn)和推動(dòng)社會(huì)廣泛從善行為的產(chǎn)生。第四,強(qiáng)化輿論監(jiān)督機(jī)制,提高人們對(duì)行為善惡的評(píng)價(jià)能力。第五,完善基于關(guān)懷的道德教育。特別強(qiáng)調(diào)關(guān)于愛(ài)的教育、感恩教育和責(zé)任教育。結(jié)語(yǔ)在以上論述和分析的基礎(chǔ)上,指出了道德冷漠是社會(huì)轉(zhuǎn)型過(guò)程當(dāng)中出現(xiàn)的一種特殊社會(huì)現(xiàn)象,由于其具有社會(huì)蔓延性等特征而必須得到防范與矯治。其防范與矯治既需要?jiǎng)傂缘闹贫鹊谋Ｕ吓c規(guī)約,也需要基于人際關(guān)懷的道德教育,同時(shí)更需要個(gè)體內(nèi)在的道德品質(zhì)的支持。唯有如此,才能建立和諧的人際關(guān)系,塑造良好的道德氛圍,我國(guó)社會(huì)主義和諧社會(huì)建設(shè)才能健康有序地進(jìn)行。
[Abstract]:Moral indifference is the moral indifference and indifference to a kind of social ideology. Moral apathy is an indifference and indifference to morality such as moral knowledge and moral behavior, and the lack of moral principles and moral norms, the lack of moral sensitivity and moral sympathy, and the rejection of moral responsibility. This article, starting with the analysis of the deep connotation of moral indifference, explores the origin of the emergence of moral indifference, and seeks ways to prevent and cure moral indifference. It provides theoretical support and loan for improving the moral care of people and between people, promoting harmonious social relations and building a socialist harmonious society. This article is divided into three parts: introduction, text and conclusion. The introduction mainly discusses the origin and significance of the study of moral apathy, and reviews the research status on the connotation, causes and prevention and Treatment Countermeasures of moral apathy at home and abroad, so as to provide the basis and reference for this article. The body part includes five chapters. The main contents are as follows: the first chapter is to further analyze the level, type and basic characteristics of moral indifference through the definition of moral indifference and its related concepts, so as to make a more in-depth analysis of the phenomenon of moral indifference. First, the moral indifference and its related concepts are defined. Through moral indifference, moral sensitivity, and the way of moral indifference, the moral indifference is defined. The deep analysis of the related concepts of moral sympathy and moral sense of responsibility points out that moral indifference is the interruption of moral relations between people, moral indifference, the absence of moral and emotion, the escape of moral responsibility, and the concept of moral indifference, that moral apathy is a moral knowledge with a certain moral knowledge. On the premise of understanding and moral concept, with certain psychological consciousness and behavior ability, we ignore moral principles and moral norms, and lack the moral responsibility of moral sensitivity and moral sympathy. Secondly, the moral indifference is divided into a certain level, and the moral indifference is mainly included in the unconsciousness of moral retardation and inaction. The moral aversion, the pleasure of the pastime, the human nature of the cool man, and further analysis of the manifestations and consequences of the various levels. Again, the moral indifference is summed up in types, and the moral indifference is summed up into individual moral indifference and group morality according to the differences in the body of moral indifference. The three main types of indifference and universal social moral apathy are that moral indifference is generally a process from individual indifference to group apathy to universal social indifference. It is a process of mutual influence, infection, extension of the scope of spread and the deepening of social harm. Finally, the basic characteristics of moral indifference are entered. In the second chapter, the second chapter focuses on the essence of moral indifference. This chapter mainly includes two parts, the first part analyses the moral cold. The essence of desert. First, moral indifference is essentially a nothingness of moral value. Moral value is the moral meaning of individual behavior to others or society. Moral indifference is essentially the loss of this sense of moral significance. Secondly, moral indifference is essentially a lack of moral emotion. Moral emotion includes positive emotional experience, such as a positive emotional experience. Sympathy, concern, pity, compassion, etc., including negative emotions, moral indifference is a negative or negative emotion that lacks the above positive and benign emotions. Again, moral apathy is essentially a suspension of moral rationality. The suspension of moral rationality refers to the process of moral reason in the analysis of moral situations and moral reasoning. In the end, moral apathy is a kind of abuse of moral freedom. The abuse of moral freedom refers to the self-consciousness and initiative of the individual in the face of two or more moral choices, and the free right of individual moral choice, giving up the consciousness of moral responsibility and obligation. The second part is the revelation of the harm caused by moral indifference. First, moral indifference leads to alienation of interpersonal relations and social harmony. Moral apathy is an outsider and bystander who disregards others' crisis and transforms himself into an indifference and inexorable person, and eventually leads to the interruption of emotional relations with others, alienation of interpersonal relations. The destruction and fracture of the relationship maintenance chain will inevitably affect the social harmony. Secondly, the moral indifference will weaken the role of the social moral regulation mechanism, corrupt the social morality and destroy the social moral atmosphere. The apathy to the moral problem means that the individual lacks the respect and awe of the moral evaluation mechanism such as the social morality, the reward and punishment, that is, it is not moral. Praise and pride, satisfaction, and not for moral condemnation and punishment and shame, self blame, the mechanism of social moral rewards and punishment does not play a role, weakening the role of social moral regulation mechanism, the social atmosphere of punishment and evil is destroyed. Finally, moral apathy at the same time desalination of the subjective feeling of the subject, will lead to the gradual loss of the main personality. Moral cold cold. The third chapter is to explore the social root of moral indifference, mainly from the erosion of morality, the lack of institutional ethics, the expansion of instrumental rationality, the prevalence of value relativism and the loss of moral education, and so on. First, the economy's erosion of morality is mainly reflected in the following aspects: first, excessive egoism leads to the emergence of extreme egoism. People overly pay attention to the significance of material life to life but ignore the spiritual value, which often leads to excessive emphasis on personal interests, neglecting others, collectives and states. Second, the permeation of the principle of market economy equivalence exchange leads to the commercialization of interpersonal relations, and the transformation of the most basic human support into paid labor. The multidimensional social relationship between people becomes a single material relationship, thus cutting off the emotional relationship between people. Third, the negative distribution of unfairness to moral values. Peace and justice are the foundation of the existence of morality, the unjust social environment is easy to cause the individual to doubt and negate the moral value, and thus is relative to the indifference. Secondly, the lack of institutional ethics is the root of the moral indifference. The lack of institutional ethics is mainly reflected in the following: the first, the separation of the system and morality, and the lack of the system itself. Second, the lack of moral incentive system, the lack of good and good behavior, the system to punish the evil. Third, the mechanism of social assistance is not perfect, the loss of the people who are willing to be brave and willing to help people lack the due compensation and assistance. Fourth, the supervision mechanism of public opinion is not sound, the moral behavior is not rewarded and encouraged, and immoral Behavior failed to reveal and condemn in time. Again, the overstepping of scientific rationality leads to the emergence of moral indifference. The overtaking of scientific rationality is mainly reflected in the following: first, the emotional degradation caused by rational excessive expansion. Rational overexpansion, human admissibility control and constraint, and emotional degradation. Second, the loss of subjectivity caused by excessive reliance on science and technology. The excessive dependence of science and technology, people begin to become slaves of science and technology, people gradually lose their essential existence in the face of science and technology, and become a kind of instrumental existence. Third, fine division of labor may lead to interpersonal separation. For example, the fine division of labor is limited to a narrow professional field, and to some extent it is difficult to communicate with other professionals, people and people. In addition, the fine division of labor, the fine division of labor, makes the individual engaged in special labor, the distance between individual behavior and the result, the relative decrease of individual value, the decrease of the sense of security, the emergence of inequality and antagonism between people, the emergence of interpersonal separation. Fourth, the rules of modern organizations. Crime, resulting in the enhancement of organizational dependence and the aggravation of the bondage of the organization, will inevitably appear to be responsible for the person's own behavior, thus slowing down the sense of guilt and unease of the individual in the face of others' plight, because of the indifference and unfeeling, and the conscience is disappearing from then on. Fifth, caused by the flood of information. Sympathize with fatigue. Because of the flood of information in the modern information society, some people are "commonplace" in the misfortunes and miseries in society, and thus show indifference, indifference, lack of basic sympathy and compassion when confronted with the difficulties faced by others in the real society. In addition, the prevalence of value relativism is also the same. It leads to the emergence of moral indifference. The diversity of values brought by social transformation makes people's choice of values and choices of behavior diversify, which may lead to the disorder of people's values. Some people lose the moral and value standards that can be referred to in the choice of multiple values. This is the profound root of the moral indifference. Finally, The loss of moral education in the practice of moral education may also lead to the emergence of moral indifference. The problems in moral education are mainly embodied in the high goal of moral education, out of the reality of life, the one-sided content of moral education, the lag of moral education methods, and so on. The fourth chapter is to explore the individual causes of moral indifference, mainly from four aspects: the ambiguity of moral cognition, the desalination of moral emotion, the decline of moral will and the escape of moral behavior. First, the moral recognition is embodied in the loss of moral values and moral faith. The loss of moral values and moral beliefs and moral judgments are the reliable and stable source of moral behavior. The loss of moral values and moral beliefs and the blurring of moral judgment will make a certain influence on the generation of moral behavior motivation, which leads to the weak moral emotion and the inaction of behavior. Secondly, the desalination of moral emotion includes the weakening of moral compassion, the loss of moral sensitivity and the disintegration of moral pride. The weakening of compassion will lead to the behavior subject to ignore the existence of other people and society, completely self centered, one-sided pursuit of self value, and the emergence of moral indifference. The loss of moral sensitivity is also intended. In the face of moral events, the subject is numb and insensitive in the face of moral events. The disappearance of moral shame will lead to the lack of moral psychology and emotion of people's honor and disgrace, and eventually lead to the indifference of ideas and moral indifference. Thirdly, the decline of moral will is reflected in the decline of DDD, moral courage and moral perseverance. Moral perseverance, moral courage and moral perseverance are the precondition and foundation for practicing moral behavior and maintaining moral behavior. Otherwise, it means that the behavior subject is weak in self-control, not strong in decisiveness, easy to be implied and to be blind. Finally, the escape of moral behavior is reflected in the dispersion of moral responsibility, moral obligation and moral habit of neglect. The sense of responsibility dispels, the sense of obligation is disappearing, the moral habit is not formed, and the moral relationship between people is left to silence and the moral indifference comes into being. The fifth chapter discusses the ways to prevent and correct the moral indifference. From building the core values of socialism, building a moral atmosphere based on the public spirit, and strengthening the ethical support of the social system. First, the construction of the socialist core values, mainly from the three levels of state construction, social governance and personal repair. The construction of socialist core values has an important guiding role in the prevention and correction of moral indifference. "Rich, democratic, civilized, harmonious". It is the embodiment of the goal of building a socialist modern country in our country.
【學(xué)位授予單位】：中央財(cái)經(jīng)大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2015
【分類(lèi)號(hào)】：D648
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本文編號(hào)：1996245