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见仁见智是什么意思河海大学研究生英语课文及翻译(重点单词突出显示,)Unit 4 Explicit and Implicit Moral

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2021-01-19 15:53
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急促的反义词-李白写的诗

2021年1月19日发(作者:岑万森)
Imagine a guardsman, from the moment he falls in on parade in the morning until the moment th
e parade is dismissed, every conscious action he makes is predetermined and controlled. If inadv
ertently he does something that is not in the schedule, such as drop his rifle, he has to cover up t
he accident by pretending to faint. To do anything other than conform might show originality and
inventiveness, but from the point of view of military ethos







潮)
would be immoral.
想象一下,一个卫士,从他早上在阅兵仪式的那一刻起直到游行 解
解散的那一刻
,
他的每一个有意识的动作都是受预定和控制的。如果他无意间做了什 么计划
外的事情,
比如像掉了他的步枪,
他不得不假装晕倒来掩盖事故。
做除 了承认以外的任何事
情都可以展示出独创性和创造性,但是从军事风气的角度来看可能是不道德的。
That is an example of a thorough-going explicit moral system. In it actions are rigidly divided into
right ones and wrong ones, permitted ones and non-permitted ones, and everyone involved acce
pts this without question; and to train a participant in such a system is an explicit matter, and the
simplest form of behaviour training, provided the learners acknowledge the teacher as an unques
tionable authority who knows exactly what moral behaviour is.
这是一个彻底的显性道德体系
的例子。
它的行动被严格分为正确的和错误的,
允许的和不准许的,
并且体系内的人接受这
个没有问题,并且培养在这样的系统中的参 与者是一个明确的事情,
,最简单的行为训练的
形式,倘若学习者承认教师作为一个不容置疑的 权威,明确分辨道德行为与否。

Consider the same guardsman in the evening, in a tavern with a girl. His behaviour is not so rigor
ously controlled, and he has many choices of action, many decisions to make. In that case, all sort
s of pressures are influencing his choice of actions. What his peer group does, what is the custom
at the moment in that area, what he thinks the girlfriend will accept or expect, maybe the sort of
lifestyle he has seen displayed in television plays, the things he has read about in the papers, thes
e are all contributing to his decisions. He has not been instructed explicitly, as in the morning, but
he has had a much more diffuse implicit training in behaviour, derived from many sources.


同样的卫士,在晚上,同一个女孩在一个小酒馆。
他的 行为是不那么严格的受控制,他的行
动有很多选择,
很多决定去下。
在这种情况下,各 种压力都会影响他的行动选择。
他的同龄
人做的,
此刻在此方面的习惯,
他认 为的这个女性朋友会接受或者拒绝的,
或者他在电视上
看到的生活方式,
书上读到的故 事,
这些都有助于他的决定。
同早上比,
他没有被明确指示,
但是他有一个更 加扩散的隐性训练行为,来自多种来源。

These, then, are the two forms of education available to those who wish to influence others' mor
als - the explicit instruction and the implicit influence of surrounding behaviour. Which do we use
with school pupils, or do we perhaps need to make use of each at different times? Above, in desc
ribing the morning parade morals of the guardsman, it was pointed out that explicit instruction d
epended on the learner's acceptance of the authority of the instructor. Without that acceptance t
he system breaks down. While to the same guardsman in the evening, in a tavern with a girl, such
explicit moral exhortation would probably have little effect, because the speaker is not regarded
as an authority, but rather as a crank. This illustrates the impossibility of having explicit moral edu
cation unless all concerned have agreed on the fundamental principles, and on who has the right
to expound them and say how they apply in practice. Where you have a society or an organizatio
n in which such accord is possible, then behaviour is determined and can be the subject of explici
t instruction.
那么,明确的指导和周 围环境的隐性影响是两种有效的教育模式对那些想要影
响他人道德的人来说。
我们用哪一种当面 对学校学生是,
或在不同时刻我们用每一个。
上面,
在描述上午游行的卫兵的道德时,
指出显性指导依赖于学习者对指导者权威的承认。
如果不
承认系统就崩溃了。而相同的 卫兵在晚上
,
在酒
2013

ACCA/CAT
考试全攻略 每日一练历年
真题模拟测试章节知识点馆和一个女孩
,
这样的显式的道德劝诫可能收效 甚微
,
因为演讲者不
是视为一个权威
,
而是作为一个曲柄

。这说明
,
显性道德教育是不可能的
,
除非我们能在基本


则、由谁提出这些原则以及怎么样实施上都能达成一致。如果你有一个社会或组织在该
协议下是可能的,那么行为是确定的并且可以作为显性指导的主题。

It is possible to find such accord in religious bodies, in certain social organizations, in sports clubs
, sometimes even in schools. Consequently in those groups there can be explicit instruction about
right and wrong actions in matters that pertains to group activities. For instance, the cricketer is
given clear direction that when bowling he must not put his foot over the crease, and that when
batting he must not obstruct the fielders. These conventions are necessary if the activity is to exis
t, and may be regarded as part of the morals of the game. But they do not apply to the whole of t
he player's life.
在宗 教机构里有可能找到符合的团体
,
在一定的社会组织里
,
在体育俱乐部里,
有时甚至在学校里。
因此在这些组织里关于对与错行为可以有明确的指示,
涉及 到集体活动
时。
例如,
板球运动员给出明确的方向,
当击球时,
他不 能把他的脚超过折痕,
而且击球时,
他必须不得阻拦守场员。
这些公约是必要的,如果该活动要存在,
并且可被视为的游戏的道
德的一部分。但它们并不适用于球员的整所有 生活。

Some will perhaps wish to object that what I have been talking about so far is not morality at all,
but mores, or customs, or conventions. After all, cricket can be looked on as superficial activities,
played according to rules that have been consciously invented and which might have been quite
different. Morality is something much deeper, concerned with the nature of the world, with the n
ature of people, and with how both the world and the people should be treated. That is so, and it
highlights an important problem. If morality springs from something deep in the order of things t
hat is pressing upon us to behave in one way rather than another, and if, on the one hand, resista
nce to that pressure leads to lives of unhappiness and frustration and pain, and, on the other han
d, accord with the pressure results in a life of completion, self-expression and happy comradeship
, and if we could fully appreciate the nature of that pressure, then we should not only understand
what is required of us in order to be moral, but also we could design an explicit moral education
that would instill that requirement into the young.
有些人想要反对我谈论至今毫无 有道德可言,
甚至习俗,甚至公约。毕竟
,
板球可以被看作肤浅的活动
,根据有意识地发明的并且可能是截
然不同的规则来玩。
道德是更深入的东西,关注世界的本 质,
人的本性,世界与人应该被如
何对待。即是如此,它突出了一个重要的问题。如果道德来源 于迫使人

们按照某种特定的
行为做事的事物规则的核心
;
如果,
一方面人们对这种压力的抵制会导致

生活不美满
,
遭受挫< br>折和伤痛
;
另一方面
,
接受这种压力会是生活变得美满
,自信
,
同事关

系和谐
;
如果我们能够完全
理 解这种压力的本质
,
那么我们就不仅理解了道德对我们的要求
,
还会去设计 一种显性道德
教育
,
并将它逐步灌输到我们下一代的思想中。

It is possible, however, that mores and morals are all that different. Each generation, each cultur
e, thinks that its mores, its behavioural injunctions and customs, are an expression of the moral i
mperative in the heart of things. The idea of an absolutely plain, unchanging, unchallenged descri
ption of morality, which will be acceptable to all forever, is probably a philosophical dream. Each s
ociety has to work out for itself what is to be its morality, influenced by its past history, its geogra
phical location , its psychological temperament, its inherited religion. Certainly there was formerl
y no harassing debate about how to conduct moral education. Those of us who were young were
told what was expected of us, in reasonably explicit fashion, and displeasure was shown if we did
not conform.
这是可能的
,
然而
,
风俗习惯与道德都是不同的。每一代
,
每个文化
,
认为它的道德
观念
,
其行为的禁令和习俗
,
是一种表达心中 的道德义务的事情

。一个绝对简单的,不变的,

急促的反义词-李白写的诗


急促的反义词-李白写的诗


急促的反义词-李白写的诗


急促的反义词-李白写的诗


急促的反义词-李白写的诗


急促的反义词-李白写的诗


急促的反义词-李白写的诗


急促的反义词-李白写的诗



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