Stressors Experienced by Women Within Marine Corps Families: A Qualitative Study of Discourse Within an Online Forum

The social constructionist perspective frames this exploration of the socioemotional and relational aspects of stress experienced by significant others of active duty Marines. Interpretive methods were applied to data from an online forum for Marine Corps wives, fiancées, and girlfriends. Open coding revealed six stressors: (a) stuck in a state of flux, (b) going through changes, (c) relational uncertainty, (d) loneliness, (e) alienation, and (f) anxiety related to deployment. Axial coding revealed three properties underlying these stressors: (a) issues of control and helplessness, (b) concerns over privileging individual or relational goals, and (c) the matter of locus of blame.     

论我国艾滋病防治工作中的政府职能

艾滋病是世界性的重大公共卫生问题和社会问题。近年来,我国艾滋病的流行呈现快速上升趋势,流行范围广,局部地区疫情相当严重,疫情正在从高危人群向一般人群传播。政府的组织领导是做好我国艾滋病防治工作的根本保证,各级政府要强化政府的公共卫生职责,发挥政府的主导作用,动员足够的防治资源和力量,引导社会各方面力量的广泛参与,打一场防治艾滋病的“人民战争”,我们一定能够控制艾滋病的流行。     

论医师社会责任意识行为的社会基础

医师作为一种职业,必然要和医师本人的经济利益发生关系。一旦医师的行为和经济利益发生关系,就有可能和医师的社会责任发生冲突。市场的调控作用不能很有效地调节和监控医师的行为,需要通过制度影响医师的经济利益,引导医师负起社会责任。讨论医师的市场准入资格的审定;讨论医师的行医方式和报酬制度的建设;讨论政府主导作用的弱化对医师行为的影响;讨论公立医院运行机制市场化倾向对医师行为的影响,并提出改进意见。     

A Political Account of Corporate Moral Responsibility

Should we conceive of corporations as entities to which moral responsibility can be attributed? This contribution presents what we will call a political account of corporate moral responsibility. We argue that in modern, liberal democratic societies, there is an underlying political need to attribute greater levels of moral responsibility to corporations. Corporate moral responsibility is essential to the maintenance of social coordination that both advances social welfare and protects citizens’ moral entitlements. This political account posits a special capacity of self-governance that corporations can intelligibly be said to possess. Corporations can be said to be “administrators of duty” in that they can voluntarily incorporate moral principles into their decision-making processes about how to conduct business. This account supplements and partly transforms earlier pragmatic accounts of corporate moral responsibility by disentangling responsibility from its conventional linkages with accountability, blame and punishment. It thereby represents a distinctive way to defend corporate moral responsibility and shows how Kantian thinking can be helpful in disentangling the problems surrounding the concept.     

中国佛教伦理的社会意义

中国佛教伦理的社会意义值得探究 ,我们拟从三个方面来分析。首先以孝道为例来论述中国佛教是怎样与中国重家庭、重孝道的礼法制度相协调 ,使中国人认同佛教也是讲孝的 ;其次是着重通过对佛教道德规范内涵的分析 ,揭示其所包含的丰富的社会意义 ;再次是阐述中国佛教伦理对现代人类社会的三大矛盾 ,即人与自我、人与他人、人与自然的矛盾的缓解、转化作用 ,从而肯定其内在具有的现代社会意义。     

Being American, being Asian: the bicultural self and autobiographical memory in Asian Americans

Studies of autobiographical memory have shown that the degree to which individuals focus on themselves vs. social relations in their memories varies markedly across cultures. Do the differences result from differing cultural self-views (i.e., an autonomous vs. a relational sense of self), as often suggested in the literature? Experimental evidence is required to answer this question. In the present study, Asian American participants (N=118) were primed to focus on their American or Asian self prior to recalling important autobiographical events, and participants in a control group described things in nature prior to the memory recall. Those whose American self was activated recalled more self-focused and less socially oriented memories than those whose Asian self was made salient, with the control group falling in between. The findings shed light on the mechanism underlying cultural influences on autobiographical remembering. They further highlight the dynamic nature of the memory-self interplay in cultural contexts.     

Ethics, pandemics, and the duty to treat

Numerous grounds have been offered for the view that healthcare workers have a duty to treat, including expressed consent, implied consent, special training, reciprocity (also called the social contract view), and professional oaths and codes. Quite often, however, these grounds are simply asserted without being adequately defended or without the defenses being critically evaluated. This essay aims to help remedy that problem by providing a critical examination of the strengths and weaknesses of each of these five grounds for asserting that healthcare workers have a duty to treat, especially as that duty would arise in the context of an infectious disease pandemic. Ultimately, it argues that none of the defenses is currently sufficient to ground the kind of duty that would be needed in a pandemic. It concludes by sketching some practical recommendations in that regard.     

“One Doesn’t Slap a Girl but…” Social Representations and Conditional Logics in Legitimization of Intimate Partner Violence

The present research, which fits into the conceptual framework of social representations, aims to analyze the impact of gender and legitimizing ideologies on the evaluation of intimate partner violence (IPV). Using an inductive mixed methods approach, two studies were conducted in a French context. In Study 1, 24 participants were asked to express their views about a vignette describing an IPV case during semi-structured interviews. In Study 2, 123 participants completed a questionnaire which was based on the results of Study 1. They were asked to evaluate the severity and justification for this same IPV case in relation to several situations identified in interviews. They also completed two scales measuring adherence to ideologies legitimizing male dominance: the Ambivalent Sexism Inventory and the Domestic Violence Myth Acceptance Scale. Results show expressed ambivalence by participants between condemnation of IPV and the use of conditional logics in order to minimize or justify it. The expression of this reasoning was determined by social regulations such as the situations in which the violence occurred and adherence to legitimizing ideologies. Our results are relevant for campaigns raising awareness and educational programs that take into account social representations underlying IPV legitimization.     

Social Freezing in Medical Practice. Experiences and Attitudes of Gynecologists in Germany

Surveys of the German public have revealed a high acceptance of social freezing, i.e. oocyte conservation without medical indication. Up to now, there are no investigations available on the experiences and attitudes of health professionals towards social freezing. Between August 2015 and January 2016, we surveyed gynecologists Germany-wide on the topic social freezing. Five gynecologists specialized in reproductive medicine and five office-based gynecologists in standard care were chosen for the survey. The survey was conducted with an explorative, qualitative research design. The demand for social freezing in Germany is low. With regard to their fertility age, most women attend consultations too late, they have only little previous knowledge and false expectations. The gynecologists consider it the duty of society and politics to provide for the compatibility of family and work. They relate late parenthood to disadvantages primarily for the children. A majority of the gynecologists interviewed tend to advise natural reproduction. Social freezing is often mistaken as a kind of fertility insurance. Thus, it is necessary that physicians inform women early about the possibilities and limitations of social freezing. In the first place, social freezing is not a medical or medical-ethical topic. Women consider the method as a possibility to ensure the compatibility of family and work. This compatibility should be mostly perceived as a political topic. It cannot be a medical task to solve this issue. In fact, a debate in society as a whole is necessary that includes all relevant actors.     

The Duty to Object

We have the duty to object to things that people say. If you report something that I take to be false, unwarranted, or harmful, I may be required to say as much. In this paper, I explore how to best understand the distinctively epistemic dimension of this duty. I begin by highlighting two central features of this duty that distinguish it from others, such as believing in accordance with the evidence or promise-keeping. In particular, I argue that whether we are obligated to object is directly influenced not only by what other relevant members of the conversational context or community do, but also by the social status of the agent in question. I then show that these features are shared by the duty to be charitable, and the similarities between these two duties point to a potentially deeper explanation: while promise-keeping is regarded as a classic perfect duty, charity is an imperfect one. I then argue that the duty to object can be modeled on a particular conception of imperfect duties, one that takes the duty to belong to communities and other collectives, rather than to individuals. I conclude by showing that this framework provides us with reason for accepting that there are imperfect epistemic duties in general.     

To warn and to control: two distinct legal obligations or variations of a single duty to protect?

Prior to the Tarasoff decisions, jurisprudence pertaining to the duty to warn, or inform, to prevent violence to third persons, was separate from that pertaining to the duty to control to prevent such violence. The Tarasoff Principle consolidated preventive obligations in the face of foreseeable violence under a single "duty to protect." Even as courts adopted divergent rules for establishing foreseeability, many held to a single duty to protect with warnings as one possibility for fulfilling this option. Particularly over the past decade, courts have again disengaged the duty to warn and the duty to control, each requiring different legal predicates to occur. In recent years, courts have upheld or rejected a duty to warn, upheld or rejected a duty to control; and several courts have, within a single opinion, articulated fundamental distinctions between these two separate protective duties.     

The Willingness of Military Members to Seek Help: The Role of Social Involvement and Social Responsibility

Anchored in the social organization theory of action and change, we use data from a large sample of active‐duty Air Force members to examine the direct and indirect influence of social involvement and social responsibility on willingness to seek help in times of need via trust in formal systems and informal supports. Group comparisons are conducted between junior male, junior female, senior male, and senior female service members. The key mediational path in the model for all groups is the connection between social involvement and willingness to seek help via trust in formal systems. These results can inform both unit‐ and community‐level interventions intended to increase the likelihood that active‐duty AF members will seek help in times of need.     

Kant,Oppression, and the Possibility of Nonculpable Failures to Respect Oneself

I argue that Kant's ethical framework cannot countenance a certain kind of failure to respect oneself that can occur within oppressive social contexts. Kant's assumption that any person, qua rational being, has guaranteed epistemic access to the moral law as the standard of good action and the capacity to act upon this standard makes autonomy an achievement within the individual agent's power, but this is contrary to a feminist understanding of autonomy as a relational achievement that can be thwarted by the systematic attack on autonomy that occurs within oppressive social conditions. Insofar as Kant's negative duty of self‐respect is unable to accommodate the ways immersion in oppressive social environments can warp an individual's understanding of what she is owed and capable of as a moral agent, it perpetuates the cruelty of unjust social systems in the guise of respecting individual autonomy. I conclude by considering Carol Hay's argument that those who are oppressed have an obligation to themselves to resist their own oppression, in order to explore how this limitation in how Kant conceives of the duty to respect the self may reach expression in contemporary ethical theory inspired by Kant.     

中国传统道德关系的特点

中国传统道德关系即中国传统社会的道德主体之间根据"礼"所结成的道德权利与道德义务关系,它是中国传统社会一种特殊的社会关系.这种特殊的社会关系主要有等级性、求和性、道德权利与道德义务分配的极性、虚拟性、变动性、形而上性、不协调性、威权性等特点.     

Whose Church? Which Unity? That We May Be One: Practicing Unity in a Divided Church,Gary B. Agee,Eerdmans, 2022 (ISBN 978-0-8028-8186-1), xviii + 150 pp., pb $19.99 Winsome Conviction: Disagreeing Without Dividing the Church,Tim Muehlhoff and Richard Langer,InterVarsity Press, 2020 (ISBN 978-0-8380-4799-0), x + 214 pp., pb $17

These two recent books each offer guidance to Christians in the United States on pursuing unity in the midst of social, moral, political, and theological divisions. They offer two distinct approaches: one relying mainly on relevant academic research and the other drawing mostly on a pastoral appeal. They also target different audiences: one an explicitly theologically conservative evangelical ‘church’, the other a ‘church’ including all professed Christians. This review argues that both have different strengths. While Agee's approach is ultimately more promising for addressing the underlying causes of disunity among Christians, Muehlhoff and Langer offer well-founded tactics for mutual understanding within a more limited group of Christians.     

I, we, and the effects of others on me: how self-construal level moderates social comparison effects

In 5 studies, the authors investigate the impact of self-activation on the occurrence and direction of social comparison effects. They show that self-evaluative comparison effects are more likely to occur when self-related cognitions are made cognitively accessible. Contrast occurs when personal self-construals ("I") are accessible, whereas assimilation occurs when social self-construals ("we") are activated. These effects of self-construal activation are similar to the impact of self-unrelated information processing styles that are often associated with personal and social self-accessibility (i.e., differentiation and integration mind-sets). However, whereas self-construal activation elicits self-serving social comparisons, activation of self-unrelated processing styles results in non-self-serving social comparison effects. Implications of these results for understanding the cognitive processes underlying social comparison effects are discussed.     

The Influence of Personality on Workplace Bullying and Discrimination

This study explored the similarity of underlying personality traits of workplace bullying and discrimination. University students self-reported the frequency of bullying others in the workplace and discriminating against African Americans, homosexuals, and the obese. They completed questionnaires measuring prejudice and personality traits. The major findings were that social dominance orientation, low social desirability scores, and being male affected bullying and discrimination. Perspective taking affected bullying; and right-wing authoritarianism, anxiety, and being White affected discrimination. Prejudice influenced relations between personality and discrimination, but not bullying. It was concluded that despite strong behavioral similarities, bullying and discrimination have somewhat different underlying determinants. Certain traits make them distinct, increasing the likelihood of one choosing either a prejudice-based target or a non-prejudice-based target.     

Exploring the temporal dynamics of social facilitation in the Stroop task

The importance of social context in affecting attention has recently been highlighted by the finding that the presence of a passive, nonevaluative confederate can improve selective attention. The underlying mechanism, however, remains unclear. In this paper, we argue that social facilitation can be caused by distractor inhibition. Two distinct sources of evidence are provided from an experiment employing the Stroop task with and without social presence. First, analysis of the response time (RT) distribution indicates that interference is reduced at relatively long RTs. This is consistent with an inhibitory mechanism, whose effects build up slowly. Further support is provided by showing that social facilitation is prevented by using short response-to-stimulus intervals that are thought to reduce cognitive control processes.     

Underlying Cognitions in Gambling Behavior Among University Students1

Differences in underlying cognitions across gambling tasks were examined. The South Oaks Gambling Screen, a measure of pathological gambling, was completed by 60 undergraduate students. They also played computer‐simulated games of roulette, slots, and blackjack in a laboratory setting. The “think‐aloud” procedure was used to reveal subjects' cognitions, which were subsequently categorized into cognitive heuristics. Individuals were classified as social gamblers with and without problems and probable pathological gamblers. Results reveal that certain heuristics, including references to an explanation of their losses, hindsight bias, personification of the dealer/machine, chasing behavior, and past experiences were most frequently endorsed by probable pathological gamblers. Empirical evidence supports that probable pathological gamblers are qualitatively different from social gamblers in their emitted verbalized cognitive heuristics.     

Collectivizing Rescue Obligations in Bioethics

Bioethicists invoke a duty to rescue in a wide range of cases. Indeed, arguably, there exists an entire medical paradigm whereby vast numbers of medical encounters are treated as rescue cases. The intuitive power of the rescue paradigm is considerable, but much of this power stems from the problematic way that rescue cases are conceptualized—namely, as random, unanticipated, unavoidable, interpersonal events for which context is irrelevant and beneficence is the paramount value. In this article, I critique the basic assumptions of the rescue paradigm, reframe the ethical landscape in which rescue obligations are understood, and defend the necessity and value of a wider social and institutional view. Along the way, I move back and forth between ethical theory and a concrete case where the duty to rescue has been problematically applied: the purported duty to regularly return incidental findings and individual research results in genomic and genetic research.