Self-Deception and Responsibility for Addiction

ABSTRACT We frequently accuse heavy drinkers and drug users of self‐deception if they refuse to admit that they are addicted. However, given the ways in which we usually conceptualize it, acknowledging addiction merely involves swapping one form of self‐deception for another. We ask addicts to see themselves as in the grip of an irresistible desire, and to accept that addiction is an essentially physiological process. To the extent this is so, we, as much as the addicts, suffer from self‐deception, and the responsibility for their state is in part ours. Conversely, since addicts are compelled to accept a self‐deceptive image of themselves, they are at least partially excused from blame for their self‐deception.     

Addiction,Responsibility and Moral Psychology

Public intellectuals have long played a role in American culture, filling the gap between the academic elite and the educated public. According to some commentators, the role of the public intellectual has undergone a steady decline for the past several decades, being replaced by the academic expert. The most notable cause of this decline has been both the growth of the academy in the twentieth century,which has served to concentrate intellectual activity within its confines, and the changing nature of the media, which has framed the way in which information is conveyed to the public. We argue that although bioethics has developed primarily within the academic tradition and utilized the role of expert when dealing with the public, bioethicists are well suited to don the mantle of the public intellectual. Indeed, because they address issues in medicine and science of great relevance for the general public, bioethicists have a duty to revitalize the tradition of public intellectuals as a necessary complement to the important, but narrower role of expert.     

Internet Addiction: A Logotherapeutic Approach

Internet addiction (IA) is both the most rapidly growing addiction and the least understood addiction ( Watson, 2005 ). For counselors, treatment issues surrounding the disease are also growing. At the forefront is the lack of understanding concerning treatment protocol to manage the challenging recovery and maintenance stages after IA behavior has been controlled. The authors discuss Viktor Frankl's logotherapy as an effective approach to treating IA.     

医患冲突中患方责任的认知差异性调查分析

采取整群随机抽样,调查发现,患者对医疗特殊性的理解、患者对医疗的期望、患者对医生的信任程度、患者财力与生存希望间的矛盾、个别受害患者对医疗事故的过激反应、媒体的舆论导向、责任和后果等方面存在认知差异性.这种差异性会影响医患关系的发展.实施医患沟通是医患双方的需要,也是减少医患纠纷极好的方法之一.     

神经质人格与MMORPG游戏成瘾的关系:链式中介效应分析

采用方便抽样法,通过问卷测量了山西省太原市某高校268名大学生,探讨神经质人格与MMORPG游戏成瘾的关系,同时考察叙事传输和化身认同在其中的中介作用。结果发现：（1）神经质人格可以显著预测叙事传输和MMORPG游戏成瘾。（2）叙事传输在神经质人格与MMORPG游戏成瘾之间起部分中介作用。（3）叙事传输和化身认同在神经质人格与MMORPG游戏成瘾之间起链式中介作用。研究结果表明高神经质人群的确存在较高的网络游戏成瘾风险,且叙事传输和化身认同在其中起重要作用。     

物质成瘾及其戒除:基于反转学习的视角

物质成瘾与反转学习损伤密切相关,成瘾者往往不能灵活地适应变化的刺激—结果的联结,这可能进一步加剧成瘾者的物质使用。近年来研究发现,物质成瘾者的反转学习相关的腹外侧前额和背外侧前额等脑区激活异常,这些异常与成瘾者的冲动性和强迫性有关。此外,个体的反转学习能力对其成瘾行为具有一定预测性。今后应增加对不同类型物质成瘾者的反转学习脑机制及物质相关线索对成瘾者反转学习影响的研究,并且进一步探讨成瘾者的冲动性和强迫性对其反转学习的调节及个体反转学习能力对其成瘾行为的预测。     

Schizophrenia and Moral Responsibility: A Kantian Essay

In this paper, I give a Kantian answer to the question whether and why it would be inappropriate to blame people suffering from mental disorders that fall within the schizophrenia spectrum. I answer this question by reconstructing Kant’s account of mental disorder, in particular his explanation of psychotic symptoms. Kant explains these symptoms in terms of various types of cognitive impairment. I show that this explanation is plausible and discuss Kant’s claim that the unifying feature of the symptoms is the patient’s inability to enter into an exchange of reasons with others. After developing a Kantian Quality of Will Thesis, I analyze some real life cases. Firstly, I argue that delusional patients who are unable to enter into an exchange of epistemic reasons are exempted from doxastic rather than moral responsibility. They are part of the moral community and exonerated from moral blame only if their actions do not express a lack of good will. Secondly, I argue that disorganized patients who are unable to form intentions and to make plans are exempted from moral responsibility because they do not satisfy the conditions for agency.     

Responsibility and Justice: A View Across Cultures

A psychological theory needs both universal and specific components in order to describe and predict human behaviour across cultures. It is argued that the purpose of conducting cross-cultural studies is not merely to demonstrate cultural variations in human behaviour, but also to build better universal laws so that we can generalize from culture to culture. From this cross-cultural point of view, the six papers of this special issue are discussed. The distinction between individualism and collectivism, as an example, is evaluated in relation to a specific case—Japanese culture—and a few observations are made, including the suggestion that variances associated with within-culture sources are often larger than between-culture variances. Finally, the implications of cross-cultural studies in a rapidly changing world are discussed.     

Self-esteem,personality and Internet Addiction: A cross-cultural comparison study

Previous work from Germany and Austria highlighted the importance of personality and excessive private Internet usage for Internet Addiction (IA). In a cross-cultural approach we tried to replicate a negative association between IA and the personality trait of self-directedness in Bulgaria, Germany, Spain, Colombia, China, Taiwan and Sweden and as well the finding that persons with a damaged self-esteem have a higher proclivity for becoming Internet addicted in Bulgaria, Spain, Germany and Colombia. In total N = 989 took part in the study. Results show that the personality dimension self-directedness was negatively correlated to the IA score of the participants in all samples. In contrast, no interaction effect between implicit and explicit self-esteem on IA could be observed.     

Risk and Responsibility: A Complex and Evolving Relationship

This paper analyses the nature of the relationship between risk and responsibility. Since neither the concept of risk nor the concept of responsibility has an unequivocal definition, it is obvious that there is no single interpretation of their relationship. After introducing the different meanings of responsibility used in this paper, we analyse four conceptions of risk. This allows us to make their link with responsibility explicit and to determine if a shift in the connection between risk and responsibility can be outlined. (1) In the engineer’s paradigm, the quantitative conception of risk does not include any concept of responsibility. Their relationship is indirect, the locus of responsibility being risk management. (2) In Mary Douglas’ cultural theory, risks are constructed through the responsibilities they engage. (3) Rayner and (4) Wolff go further by integrating forms of responsibility in the definition of risk itself. Analysis of these four frameworks shows that the concepts of risk and responsibility are increasingly intertwined. This tendency is reinforced by increasing public awareness and a call for the integration of a moral dimension in risk management. Therefore, we suggest that a form of virtue-responsibility should also be integrated in the concept of risk.     

Beliefs About Tobacco, Health, and Addiction Among Adults in Cambodia: Findings from a National Survey

There remains a very high rate of smoked and smokeless tobacco use in the Western Pacific Region. The most recent findings from national adult tobacco surveys indicate that very few daily users of tobacco intend to quit tobacco use. In Cambodia, a nation that is predominantly Buddhist, faith-based tobacco control programs have been implemented where, under the fifth precept of Buddhism that proscribes addictive behaviors, monks were encouraged to quit tobacco and temples have been declared smoke-free. In the present study, we included items on a large national tobacco survey to examine the relation between beliefs (faith-based, other) about tobacco, health, and addiction among adults (18 years and older). In a stratified, multistage cluster sample (n = 13,988) of all provinces of Cambodia, we found that (1) 88–93% believe that Buddhist monks should not use tobacco, buy tobacco, or be offered tobacco during a religious ceremony; (2) 86–93% believe that the Wat (temple) should be a smoke-free area; (3) 93–95% believe that tobacco is addictive in the same way as habits (opium, gambling, alcohol) listed under the fifth precept of Buddhism; and (4) those who do not use tobacco are significantly more likely to cite a Buddhist principle as part of their anti-tobacco beliefs. These data indicate that anti-tobacco sentiments are highly prevalent in the Buddhist belief system of Cambodian adults and are especially evident among non-users of tobacco. Our findings indicate that faith-based initiatives could be an effective part of anti-tobacco campaigns in Cambodia.     

《神农本草经》的道家养生思想与汉画像石中的羽人仙药图

以<神农本草经>中的道家养生思想,结合汉画像石中的羽人仙药图,说明秦汉时期道家养生思想对<神农本草经>的渗透与影响,以及<神农本草经>道家养生思想对后世本草方剂学的重要影响.