Exercise of moral agency 道德能动性的运用

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 encompassingself-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。