Exercise-of-moral-agency--道德能动性的运用.docx

Exercise of moral agency 道德能动性的运用
In areas of functioning involving achievement strivings and cultivation of competencies, the standards that are selected as a mark of adequacy are progressively raised as knowledge and skills are acquired and challenges are met.
在功能领域包括努力完成和能力的培养，标准被选择像获得知识技能和面对挑战一样被足够先进地培养的标志一样。
In the exercise of moral agency the internal standards that serve as the basis for regulating one’s conduct are more firmly established.
在道德能动性的实践中，像管理一个人的行为举止的基础一样的国内的标准更加坚实稳固地被提出。
A complete theory of moral agency must link moral reasoning to moral action.
一个完整的道德能动性理论必须将道德论证与道德行为联系在一起。
This requires an agentic theory of morality rather than one confined mainly to cognitions about morality.
这需要一个具有道德观特征的理论而不是一个主要局限于对道德观的认知的理论。
An agentic theory specifies the mechanisms by which people come to live in accordance with moral standards.
这个具有此特征的理论具体说明了一个人们依照道德标准来生活的机制。
In social cognitive theory, moral reasoning is translated into actions through self-regulatory mechanisms rooted in moral standards and self- sanctions by which moral agency is exercised.
在社会认知理论中，道德论证被解释成通过植根于道德标准的自我调节行动和被道德能动性实践过的自我制裁。
After people adopt a standard of morality, their negative self-sanctions for actions that violate their personal standards, and their positive self-sanctions for conduct faithful to their moral standards serve as the regulatory influences.
人们接受了一个道德观的标准后，他们消极的自我制裁活动侵犯了他们的个人标准，并且他们为了带领支持者接受他们的道德标准的积极的自我制裁活动像监管影响一样被提供。
In the face of situational inducements to behave in inhumane ways, people can choose to behave otherwise by exerting self-influence.
面对诱因即将表现为残忍的方式的情形下，人们可以选择运用自我影响来表现另一方面。
Self-sanctions keep conduct in line with personal standards.
自我制裁持续和个人标准一起串联地传导。
This capacity for self-influence gives meaning to moral agency.
这种对自我影响的容纳能力赋予了道德能动性意义。
The moral self is thus embedded in a broader socio-cognitive self theory encompassing self-organizing, proactive, self-reflective and self-regulative mechanisms (Bandura, 1986, in press).
道德自身因此陷入了一个较广泛的社会认知自身理论包括自我组织的、有前瞻性的、自我反思的和自动调节的机制。
These self-referent processes provide the motivational as well as the cognitive regulators of moral conduct.
这些自我参照的过程体现了和道德行为监管者一样的积极性。
The exercise of moral agency has dual aspects – inhibitive and proactive.
道德能动性的实践有双重方面——抑制的和采取主动的。
The inhibitive form is manifested in the power to refrain from behaving inhumanely.
抑制的形式是显露在权力（or能量）中来遏制不人道的行为。
The proactive form of morality is expressed in the power to behave humanely.
采取主动的道德观形式是表现在权力中来表现得人道。
In the latter case, individuals invest their sense of self-worth so strongly in humane convictions and social obligations that they act against what they regard as unjust or immoral even though their actions may incur heavy personal costs (Bandura, in press).
在后一种情况下，每一个个体调查他们对自我价值的感觉在人道的肯定和社会的义务方面非常强烈，他们违反那些他们认为不合理或不道德的东西即使他们的行动有可能引致非常沉重的个人成本。
Moral standards do not function as invariant internal regulators of conduct, however.
然而，道德准则不想国内的行为监管者一样起作用。
Self-regulatory mechanisms do not operate unless they are activated, and there are many
processes by which moral self-sanctions can be disengaged from inhumane conduct (Bandura, 1986, 1991b) .
自动调节的机制不能运转除非他们被激活，并且道德的自我制裁中有很多进程可以从非人道的行为中被分离。
The disengagement may center on the reconstrual of the conduct itself by portraying it as serving worthy purposes; on obscuring the sense of personal agency through displacement and diffusion of responsibility so that the perpetrators can minimize their role in causing harm; in distorting or minimizing the injurious outcomes that flow from their actions; or on how victims are regarded by dehumanizing and blaming them for their maltreatment.
这种脱离也许以行为自身的重建为中心用提供值得赞赏的目的一样描绘它；通过被迫迁徙和分散责任搞混个人能动性的感觉，因此犯罪者可以轻视他们在导致伤害中的作用；歪曲或轻视这些有害的从他们的行动中流动出来的结果；或者在受害者如何因为他们的虐待被视为丧失人性并且责怪他们。
Through selective activation and disengagement of moral self-sanctions, otherwise considerate people can do extraordinarily cruel things (Bandura, 1990; Kelman &Hamilton, 1989; Reich, 1990).
通过认真选择的活动和道德自我制裁的分离，另一方面考虑周到的人们可以做非常残酷的事情。
Large-scale inhumanities in military, social, political and business spheres generally operate through a supportive network of legitimate enterprises run by otherwise considerate people who contribute to detrimental activities by disconnected subdivision of functions and diffusion of responsibility (Bandura, in press).
军事、社会、政治和商业领域大范围的残酷的行为通常通过一个合理的企业中一些别有用心的以无系统的分离的功能和责任扩散去促成有害的活动人运作的一个提供帮助的网络。
Edmund Burke’s aphorism that ‘‘The only thing necessary for the triumph of evil is for good men to do nothing’’ needs a companion adage that ‘‘The triumph of evil requires a lot of good people
doing a bit of it in a morally disengaged way with indifference to the human suffering they
collectively cause.’’
Edmund Burke的格言“邪恶的成就唯一必须的东西是为好人不做任何事情”需要一个成对的格言“邪恶的成就需要很多好人做一点邪恶的事用一个道德上的传播和对他们共同造成的人类的痛苦漠不关心。”
Forms of human agency 人类动因的形式
The exercise of human agency can take different forms. It includes production of effects
through direct personal agency; through proxy agency relying on the efforts of
intermediaries; and by collective agency, operating through shared beliefs of efficacy,
pooled understandings, group aspirations and collective action. Each of these expressions of
agency is rooted in a belief in the power to make things happen.
人类动因的实践可以有不同的形式。它包括了通过直接个人动因影响的产品；通过依赖于调解人的努力的代动因；和凭借集体动因，通过分享功效的信任，集合的理解，团队渴望达到的目的和集体的行动。这些对动因的表达中每一个都是植根于一个在能量中可以使事情发生的信任。
Proxy agency 代动因
The above analyses analyzed the direct exercise of personal agency and the various processes through which it exerts its effects.
以上的分析分析了对个人动因直接的实践训练和通过运用自身影响的各种各样的进程。
In many spheres of life, people do not have direct control over social conditions and institutional practices that affect their lives.
在生活中的很多领域，人们没有对影响他们生活的社会条件和公共机构的业务有直接的控制权。
Under these circumstances, they seek their well-being and security through the exercise of proxy agency rather than through direct control.
在这些情况下，他们通过代动因的时间而不是通过直接地控制来寻找他们的福利和安全。
In this socially mediated mode of agency, people try to get those who wield influence and power to act on their behalf to get what they want (Bandura, 1997).
在这个动因的社会斡旋方法中，人们尝试去得到那些拥有并使用影响力和权力的人来在他们的利益方面起作用来得到他们想要的东西。

People also turn to proxy control in areas in which they can exert direct influence, but do
not do so because they are reluctant to spend the long hours of arduous work needed to
develop the necessary knowledge and skills.
人们也在他们可以施加直接影响的领域转向代控制，但是并不这么做因为他们不情愿在费力的必需的工作上花费很长的时间来提升对知识和技能的必要。
To further dull the appetite for personal control, maintaining proficiency under ever changing conditions of life demands continued investment of time, effort and resources to upgrade one’s knowledge and competencies.
为了更长远地为个人控制麻木胃口，在维持熟练的情况下改变生活条件需要持续的对时间的调查，努力和资源来提升一个人的知识和能力水平。
In addition to the hard work of continual self-development, in many situations the exercise
of personal control carries heavy responsibilities, stressors and risks.
除了持续的自我提升的刻苦工作以外，在很多条件下个人控制力的练习承担了沉重的责任、应激源和风险。
All too often, people surrender control to intermediaries because they do not want to saddle themselves with the burdensome aspects of direct control.
太多的时候，人们下放权利给调解人因为他们不想要让他们自己承担直接控制累赘的方面。
Perceived efficacy in collective agency 集体动因中的效能感
Human agency has been traditionally conceptualized as individual agency.
人类动因被传统意义上的概念化为个人动因。
However, people do not live their lives as isolates.
然而，人们并不是单独地生活的。
They work together to produce the outcomes they desire but cannot accomplish on their own.
他们一起工作来生产他们所期望的结果但是不能靠他们自己的力量来完成。
Social cognitive theory therefore extends the conception of human agency to collective agency.
社会认知理论因此把概念从人类动因延伸到集体动因。
People’s shared beliefs in their collective power to produce desired outcomes is a crucial ingredient of collective agency.
人们在他们集体的力量中分享信任来生产他们期望的结果是一个至关重要的因素。
Group performance is the product of interactive and coordinative dynamics of its members.
团队节目是一个成员之间相互交流和同等的相互作用的方式的产品。
Therefore, perceived collective efficacy is not simply the sum of the efficacy beliefs of
individual members.
因此，效能感并不是简单的个体成员的效能信任的总和。
Rather, it is an emergent group-level property.
更确切地说，他是一个新出现的模型体系特性。
A group, of course, operates through the behavior of its members.
一个团队，当然，通过成员们的行为来运转。
It is people acting collectively on a shared belief, not a disembodied group mind, that is doing the cognizing, aspiring, motivating and regulating.
它是人们集体地通过分享信任来运作，而不是一个游离的集体意志，那是在认知、向往、激发和管理。

Personal and collective efficacy differ in the unit of agency, but in both forms, efficacy
beliefs serve similar functions and operate through similar processes.
个人的和集体的效能在效能的单元上有不同，但是在这两种形式中，效能信任提供详细的功能并且通过相似的进程来运转。
People’s shared beliefs in their collective efficacy influence the type of futures they seek to achieve through collective action; how well they use their resources; how much effort they put into their group endeavor; their staying power when collective efforts fail to produce quick results or meet forcible opposition; and their vulnerability to the discouragement that can beset those taking on tough problems that are not easily controllable.
人们通过集体行动在他们的集体效能中分享信任影响着他们寻求来完成的未来的形式；他们有多好地利用他们的资源，他们在团队尝试中付出了多少努力，他们在当集体努力不能产生快速地结果或者面临强行地抵抗的时候留下的能量和他们面对挫折的弱点可以困扰那些在棘手的不是很容易被控制的问题。

Beliefs of collective efficacy predict level of group performance.
集体效能的信任预测着集体活动的等级。
The stronger the beliefs people hold about their collective capabilities, the more they achieve.
人们对他们集体完成困难事情的能力抱有越强的信心，他们完成的也就越多。
The contribution of perceived collective efficacy to group performance is replicated across diverse social systems, including schools, business organizations, and athletic teams.
集体动因中的效能感对团体行动所做的贡献是通过各种各样的社会系统，包括学校、商业组织和学术团体来复制重组。
At the broader social level, the shared efficacy beliefs of residents in a community affect the quality of life in that community (Sampson, Raudenbush, & Earls, 1997).
在更广泛的社会等级，社区中的居民分享效能信任影响那个社区中人民的生活质量。
The impact of socioeconomic conditions on community life is largely mediated by neighborhood perceived collective efficacy.
社会经济条件的对于社区生活的影响是靠邻居之间集体动因中的效能感来协调的。

The patterning of perceived collective political efficacy and trust in the governmental system predicts the form and level of political participation and social activism.
在政府系统里被发觉的集体政治效能感和信任的模式的形成预示了政治参与和社会激进主义的形式和等级。
People who believe that they can achieve desired changes through citizen action and regard their
governmental system as trustworthy and socially responsive display high involvement in conventional models of political action (Craig, 1979; Finkel, 1985; Pollock, 1983 Zimmerman & Rappaport, 1988).
那些相信他们可以完成渴望的改变的人们通过市民行为和认为他们的政府系统是值得信赖的和社会上灵敏的在常规的政府的行动的模型中展现很高参与度。
In contrast, those who believe they can produce political change through tenacious collective action but view the governmental system and its leaders as fundamentally unresponsive and untrustworthy favor more confrontive and coercive tactics outside the traditional political channels.
相比之下，那些相信他们可以制造政治上改变的人们不但通过牢固的集体行动而且把政府系统和他们的领导者看做基本上不受影响和不值得信赖的，在传统的政治手段以外拥护更直言不讳的和强制的策略。
The politically apathetic have a low sense of efficacy that they can influence governmental functioning through collective initiatives and are disaffected with the political system as not acting in their interest (Bandura, 1997).
政治上的冷淡有很低的效能感，他们可以通过集体的自主决断影响政府的职责并且对政治系统的不满像不和他们胃口一样。

Some people live their lives in individualistically oriented social systems, whereas others do so in collectivistically oriented systems (Triandis, 1995).
一些人在以个人主义为导向的社会系统中过他们的生活，尽管其他人在以集体主义为导向的系统中生活。
Some writers inappropriately equate self-efficacy with individualism and pit it against collectivism
(Schooler, 1990).
一些作家不恰当地将个人效能与个人之一等同起来并且使之与集体主义抗衡。
In fact, a high sense of personal efficacy contributes just as importantly to group-directedness as to self-directedness.
事实上，高度的个人效能感促成仅仅像group-directedness和self-directedness一样重要地事物。
People beset by tenacious self-doubt are not easily formed into an efficacious collective force.
人们被顽强的自我怀疑困扰并不是简单地形式上进入一个有效的集体的力量。
If people are to work together successfully, the members of a group have to perform their roles and coordinative activities with a high sense of efficacy.
如果人们即将成功地在一起工作，集体中的成员不得不具有高度效能地扮演他们的角色和协调工作。
Personal efficacy is valued, not because of reverence for individualism, but because a strong sense of efficacy is vital for successful functioning regardless of whether it is achieved individually or by group members working together.
个人效能是有价值的，并不是因为对个人主义的尊敬，而是因为尽管不论他们是个人还是集体一起完成的工作，高度的效能感对成功的管理是十分重要的。

Cross-cultural research on organizational functioning corroborates the universal functional value of efficacy beliefs (Earley, 1993, 1994).
多元文化在组织上的运行的调查证实了效能信任的共同的使用的价值。
Beliefs in personal efficacy contribute to productivity by members of collectivist cultures just as they do by those raised in individualistic cultures.
个人效能中的信任促成生产效率通过成员们集体主义者文化仅仅像他们做by那些提升在个人主义者的文化。
But cultural context shapes how efficacy beliefs are developed, the purposes to which they are put, and the social arrangements through which they are best expressed.
但是文化背景塑造了效能信任如何发展，他们要展现的目的是什么和通过他们最好地表达的东西的社会安排。
People from individualistic cultures, such as exists in the United States, feel most efficacious and perform best under an individually oriented system.
接受个人主义文化的人们，像美国出现的，感觉最有效并且在一个以个人主义为中心的系统里表现的很好。
Those from collectivistic cultures, namely Hong Kong and China, judge themselves most efficacious and work most productively under a group-oriented system.
那些接受集体主义文化的人们，叫做香港和中国，他们自己评价自己是最有效并且在一个以集体为中心的系统里工作效率最高。

Cultures are not static, uniform entities as the stereotypic portrayals would lead one to believe.
文化不是静态的，使实体像老一套的解释一样一致化将使一个人相信。
Collectivistic systems, founded on Confucianism, Buddhism or Marxism favor a communal ethic, but they differ from each other in the values, meanings and customs they promote.
在儒家学说、佛家学说和马克思主义学说中发现的集体主义系统支持一个团体、教派间的道德体系，但是他们在他们弘扬的价值观、含义和习俗上不同于彼此。
Nor are so-called individualistic cultures a uniform lot.
并不是所谓的个人主义的文化都是一致的。
Americans, Italians, Germans and British differ in their particular brands of individualism.
美国人、意大利人、德国人和英国人在他们特定的某种类型的个人主义方面有所不同。
Even within an individualistically oriented culture, such as the United States, the New England brand of individualism is quite different from the Californian version or that of the southern region of the nation.
甚至在以个人主义为中心的文化中，例如美国、新英格兰类型的个人主义是特别不同于加利佛尼亚方式或这个国家南方地区的。

There is substantial heterogeneity among individuals in communality within both individualistic and collectivistic cultures and even greater intra-individual variation in communality across social relationships with family members, friends and colleagues .
在公社中个人之间也存在大量的异质性在个人主义文化和集体主义文化之间并且甚至在个人的内部有差异在公社内通过和家庭成员、朋友和同事的社会关系。
There are generational and socioeconomic variations in collectivistic cultures with younger and more affluent members adopting more individualistic orientations. Moreover, people express