道德上

Solution to social moral anomy must based on constructing laws consistent with human morality. What's more, a kind of moral resonance should be universally achieved in a multi-value level. Apart from that, the essence of Chinese nation's traditional culture should be actively promoted to strive to achieve the unity of moral obligations and moral rights in the process of moral education.

解决社会道德失范问题必须以构建符合人文道德的法律为基础，在多元价值层面上达成一种社会最普遍的道德共鸣，积极推广中华民族的传统文化精髓，努力实现在公民道德教育过程中的道德义务与道德权利的统一。

According to Piaget, Mead,and Kohlberg's theory , we could discover that the emergence and development of chid's morality reception in essence have a transformation stage from the moral realism to the moral heteronomy, then to the moral autonomy.

根据皮亚杰、米德、科尔伯格等人的理论可以发现儿童道德接受行为的产生与发展实质上是儿童从道德实在论向道德他律继而向道德自律的道德结构转换过程。

In this chapter, the two ultimate moral standard utilitarianism and deontology are discussed, and on this base my own ultimate moral standard is set up, it is to say, to promote the social existence and consummate moral characters and promote the moral ambit of people. According to this standard, we testify the moral rationality socially and individually.

本章考察了功利主义和道义论两大道德终极标准理论，并在此基础上确立了自己的道德终极标准，即促进社会的存在和发展并完善人的道德人格和提升人的道德境界，根据此标准从社会和个人两方面对诚信的道德合理性进行了确证。

With a clear understanding of theory and large numbers of facts, this article analysis the following problems by the view and method called materialist dialectics. First, the concept of information ethics is established when the moment people's life style begins to change in Information Age, with understanding of both the basic principle of moral life and moral problems existing in our society and have knowledge scope range from social practice to abstract theory. Second, the essence and forming rules of information ethics is revealed with the help of studying some basic questions and debating some characteristics from the philosophy point of view. Third, the further analysis of the system formula and social function is founded on debating the theory, which forms the system from the ethics point of view.

本文在梳理理论文献和掌握大量实证材料的基础上，以唯物辩证法的观点和方法为指导，对以下问题进行了分析和讨论：一、从信息时代人们生存方式的变迁入手，明确社会道德生活的基本要求，在认清信息社会存在的道德问题的基础上，从社会实践到理论抽象，确立了信息伦理观念；二、从哲学的角度出发，研究信息伦理生成的基本理论问题，在厘定相关概念的基础上，讨论了信息伦理的特点，揭示了信息伦理的本质及其生成规律；三、从伦理学的角度出发，在讨论构建信息伦理体系的理论依据的基础上，进一步分析了信息伦理的体系结构和社会功能；四、从社会实践的角度出发，研究信息伦理在信息传播过程中的应用问题，从理论回到实践，提出了较为系统的信息伦理原则和信息道德规范。

In a word, to pose the question of "why" ontologically and to expound "what it is" epistemologically and to probe into "how to do" pedagogically constitute the three-dimensional state of the rationality moral curriculum, sensibility moral curriculum and action moral curriculum of moral education in school.

总之，从本体论上追问&为什么&，从知识论上诠释&是什么&，从教学论上探究&如何做&构成了学校道德课程的理性道德、情性道德、行动道德三位一体形态。

The main similarities are: first,they both think Man"s morality develop orderly along one way and persist in "the single-track view" on the relation between thinking and behaviour; secondly,their study spreads out from heteronomous morality to autonomous morality, regards "justice as the study subject.

通过比较后发现，皮亚杰与科尔伯格理论之间最大的相似之处在于都采取心理发展的观点来解释人类道德的形成，主要体现在：第一，二者的道德发展观基本上是一维纵向的，在思维与行为的关系问题上都坚持&单轨论&；第二，二者有关道德发展的研究都围绕从道德他律向道德自律这一主线展开，研究主题均为公正。

Via the investigation on the subjects such as philosophy of moral education, semasiology, logic, anthropology, psychology and so on, the author thinks that the ultimate goal is to cultivate the value character of our students. This character is an "attitude" dynamic system which consists of the subsystems such as "Moral Cognition","Moral Emotion","Moral Behavior", etc. It is built on the basis of our traditional culture, which focuses on three dimensions of "learn to be","leam together" and "leam to act". And it embodies the respect-responsibility (individual to himself, to others, to society, to nature and so on) value which is the students' core character as well as the goal of education that our moral education should pursue.

透过道德教育哲学、语义学、逻辑学、人类学、心理学等多学科的考察，论文认为，学校道德教育的根本目的在于培养受教育者的德性品质；受教育者的品格是由&道德认知&、&道德情感&、&道德行为&等子系统组成的&态度&动力系统；建立在传统文化基础上，围绕&立身&、&处世&、&行事&三个维度，体现&尊重—责任&关系（生命个体对自己、他人、社会、自然等）价值观，既是受教育者核心品格，也是学校道德教育应该追求的教育目标。

Namely, that politics and nation should be specified in moral wwwcation,the arrangement and the continuance of the contents should be paid attention to,the methodology of engrafting and infiltration should be executed in teaching,edification and practice should be included in the content of the courses,and in practice,the majority of the students should take part in the activities,in the meantime,the consciousness should be deepened.

在教育目标上突出政治性和国家性，即强化基本要求，充实道德教育内涵，强调知行统一；在内容设置上注意层次性和连续性，即弘扬优秀成果，丰富德育内容，完善德育体系；在教育途径和方法上注重熏陶和践行，即创新德育方法，开拓德育的途径；在环境建设上实现主流参与和意识内化，即综合建设道德教育环境，构筑高校道德教育理论体系和实践体系。

On the basis of succeeding our predeceases' scientific experience in moral teaching, this research report, through repeated discussions and practice, expounds the content and requirement of the moral enlightment education in maths teaching in primary schools and establishes the modals for classroom teaching so as to cultivate pupils' moral quality, moral ability and moral kehavior.

在继承前人学科教学实施道德教育的基础上，通过研讨和实践，明确小学数学教学中道德启蒙教育的内容及要求，构建课堂教学模式，从而达到促进培养小学生道德品质、道德能力、道德行为习惯的目的。

From May 4th Movement of 1919 to the 1920s, sex love narrations in Chinese novels were rather an enlightenment and liberation in that particular era with four characteristics. Firstly, sexual desire was endowed with rationality with regard to liberation of human nature and mutual love. Secondly, with an epochal concern for a stronger and superior race, greater attention was paid to sexual parties concerned, mainly physically. Thirdly, new ethics on sex were promoted in that personal freedom on sex love was emphasized and sex love became an important way of self-fulfillment. Therefore, independence of sex love was advocated and the scope of sex love was also widened. Fourthly, the sex consciousness of this period had the mixed features of the past and the contemporary. Sex love narrations in the 1930s and 1940s showed a further exploration on the theme of human nature. First of all, sex was restored to a kind of desire. ShenCongwen probed the importance of harmonious sex love to a sound personality and Shi Zhecunrevealed that sexual inhibition could lead to the distortion, even frenzy of human nature. Bothexplored the influence and functions of sexual desire as human nature upon human personality,giving prominence to the irresistibleness of sexual desire and the significance of sexual desire asa motive. Then, human bodies driven by sexual desire were described and given greater attentionto. Next, ethics on sex were deconstructed either by Shen Congwen who opposed man-madeethics with law of nature and the School of New Sensation who replaced traditional ethics on sexwith exchange rules in consumption, or by Shi Zhecun who spared no efforts in representing thecomplete failure of social rules, including ethics on sex, due to the impact from sexual desire.The direct effect was a paleness of the ethical binding force on sex. Last, sex consciousness inthe works of female writers emerged. In the early works of Ding Ling, the sexual desire of thefemale is no longer a ramification of emotion but an independent one. In addition, in the sex lovenarrations of other female writers, such as Mei Niang, strong self-consciousness on the socialstatus of the female is also reflected. Sex love narrations in the late 1970s and early 1980s wereactually a re-enlightenment in the spirit of humanism, whose major features include humanisticlegitimation of sex love within the boundary of ethics, a blend of sex love narrations withnational concepts and national myths as well as the aesthetic, poetic descriptions of humanbodies etc. In the middle and late 1980s, sex love narrations entered a stage of exploration forpluralism. First, by restoration of sexual desire, writers of this era restored human nature, thevery original state of human being. Different emphasis and tendencies could be seen in differentwriters: looking at sex love dialectically and trying to describe its creative as well as destructivecharacteristics; connecting sex love with violence and trying to reveal the evil side of humannature through it; emphasizing the creativeness of sex love especially in the heritage of"wildness".

从&五四&到20世纪20年代，中国小说的性爱叙事是一种处在时代夹缝中的启蒙和解放，其所表现出来的特点，一是正面赋予性欲望以合理性，这种合理性是在人性解放和爱情前提下获得的；二是在强种育种的时代焦虑影响下小说性爱叙事表现出对物质身体的关注，其焦点主要在体格方面；三是树立起新的性伦理道德观念，表现为强调在性爱问题上的个人选择自由，性爱成为个人自我实现的重要方式，从而赋予人在性爱问题上的独立性，同时还扩大了性爱表现的领域；四，这个时期小说性爱叙事中所表现出的性意识还具有新旧杂糅的特点。30、40年代小说性爱叙事表现出对人性主题的深化与丌拓，首先是把性还原为欲望本身来探索，沈从文从和谐性爱对健全人性的决定作用、施蛰存从性压抑会导致人性扭曲甚至疯狂的角度探讨作为人类本质性欲望的性对人性产生的影响和作用，突出了性欲力量的不可抗拒和作为人类行为的重要动力等方面的内容；其次在叙事中表现出对欲望化了的身体的描绘与关注；第三是解构了性的伦理道德，无论是沈从文以自然法则来反对人为的道德设置还是新感觉派用消费交换原则替代传统性伦理道德，或是施蛰存极力表现包括性伦理规范在内的社会法则在性欲力量冲击下溃不成军，其直接的效果都是使性伦理道德对人的约束力量显得苍白虚弱；第四，出现了由女性作家表现的女性性意识，在丁玲的早期作品中女性的性欲望不再是作为感情的衍生物而是独立的欲望存在，而在梅娘等其他女作家的小说性爱叙事中则表现出对女性社会地位的强烈自觉意识。70年代末80年代初期小说的性爱叙事实际上是在人道主义语境下的再次启蒙，其主要特征一是性爱在人道主义前提下获得合法性，但要求性爱不超出伦理规定的范围；再就是将性爱叙事同国家观念和民族神话相融合；此外还有对身体的描写审美化诗意化等。80年代中后期，小说性爱叙事进入了多元化探索的阶段，作家通过还原性欲望来还原人性、还原人类的本真状态，不同作家笔下表现为不同的侧重和倾向——以辨证的方式看待性爱，写出其具有的创造性力量和毁灭性特征；将性爱与暴力相联系并通过其来表现人性的黑暗；强调性爱的创造性作用，尤其在民族&血性&的传承方面。

In the United States, chronic alcoholism and hepatitis C are the most common ones.

在美国，慢性酒精中毒，肝炎是最常见的。

If you have any questions, you can contact me anytime.

如果有任何问题，你可以随时联系我。