共查询到20条相似文献,搜索用时 31 毫秒
1.
We investigated how Justice Sensitivity (JS) shapes the processing of justice‐related information. We proposed that due to frequently perceiving and ruminating about injustices, persons high in JS develop highly accessible and differentiated injustice concepts that shape attention, interpretation and memory for justice‐related information. Three studies provided evidence for these assumptions. After witnessing injustice, persons high in JS attended more strongly to unjust stimuli than to negative control stimuli (Study1) and interpreted an ambiguous situation as less just than persons low in JS (Study2). Finally, they displayed a memory advantage for unjust information (Study3). Results suggest that JS involves the availability and accessibility of injustice concepts as parameters of cognitive functioning and offer explanations for effects of JS on justice‐related behaviour. Copyright © 2010 John Wiley & Sons, Ltd. 相似文献
2.
基于认知-经验理论,采用行为实验法和情境故事法,探讨了不同信息加工方式对不公正情绪和行为反应的影响,以及受害者敏感性对两者关系的调节作用。结果表明,与理性加工相比,经验加工下个体对不公正有更强烈的负性情绪反应,合作意向更低;受害者敏感性调节加工方式与不公正行为反应之间的关系,即受害者敏感性低时,加工方式与人际公正对合作意向交互作用显著,受害者敏感性高时,加工方式与人际公正对合作意向没有交互作用。 相似文献
3.
4.
5.
DAVID BROOKS 《Journal of applied philosophy》1989,6(1):31-42
ABSTRACT Can it be wrong to simply live in an unjust society? Four moral principles: group responsibility, unjust enrichment, a general duty to prevent injustice and the need to preserve one's moral integrity indicate that it might be. I explore the implications of each of these principles and conclude that while the possibility of doing good might counterbalance the threat to moral integrity, a person who continues to live in an unjust society should repudiate the injustice to avoid being held responsible for it and has a duty to compensate those deprived if he is unjustly enriched. Moreover, the general duty to prevent injustice bears more heavily on those who are closest to it. 相似文献
6.
This study examines the effect of justice sensitivity on the life satisfaction and job‐seeking behavior of unemployed individuals and considers the likelihood of experiencing long‐term unemployment. We focus on two facets of dispositional justice sensitivity that reflect individual differences in perception and reactions to perpetrating injustice against others (perpetrator sensitivity) or suffering from the injustice of others as an innocent victim (victim sensitivity). We hypothesised that the negative effect of unemployment on life satisfaction is stronger among individuals with higher levels of victim sensitivity and perpetrator sensitivity. The former are more likely to perceive themselves as victims of an unjust situation, such as fate or the employer's decisions, whereas the latter are more likely to perceive themselves as perpetrators against the rules of social justice. Using survey data from approximately 400 participants, we found that unemployed individuals were less satisfied with life than employed individuals and that this relationship was stronger for perpetrator‐sensitive individuals. Unemployed perpetrator‐sensitive individuals were more likely to engage in active job‐seeking behavior and faced a lower likelihood of long‐term unemployment. The results are discussed in terms of the importance of justice‐related personality aspects of unemployed individuals for their well‐being and labor market outcomes. 相似文献
7.
Deciding that negative experiences are punishment for prior misdeeds, even when plausible causal links are missing, is immanent justice (IJ) reasoning (Piaget, 1932/1965). Three studies examined a just world theory analysis of IJ reasoning in adults (Lerner, 1980). Studies 1 and 2 varied the valence of a target person's behavior prior to them experiencing an unrelated negative (car accident, Study 1) or positive (lottery win, Study 2) outcome. Participants viewed the outcomes as the result of prior behavior most when they fit deservingness expectations (good person won the lottery, bad person injured in automobile accident), suggesting that just world concerns influenced IJ reasoning. The lottery-winning finding (Study 2) also extends IJ reasoning to positive experiences. A third study found that a manipulation of just world threat in one context (prolonged or ended suffering of an HIV victim) influenced IJ responses in a subsequent unrelated context (automobile accident scenario). 相似文献
8.
Tine De Bock Mario Pandelaere Patrick Van Kenhove 《Journal of Consumer Psychology》2013,23(3):341-348
This article investigates if and how the valence of color cues affects moral acceptability of (un)desirable consumer behaviors. Study 1 uses colors with definite differences in terms of valence, namely, red and green. Study 2 applies an evaluative conditioning paradigm to endow initially neutral colors with negative versus positive valences. We find an ironic color effect: undesirable behaviors become more acceptable when presented with negatively valenced colors. In general, respondents find (un)desirable behaviors more acceptable when a background color is of the same valence rather than neutral or opposite in valence. Implications for promotion and prevention campaigns are discussed. 相似文献
9.
Fabien Medvecky 《Science and engineering ethics》2018,24(5):1393-1408
Science communication, as a field and as a practice, is fundamentally about knowledge distribution; it is about the access to, and the sharing of knowledge. All distribution (science communication included) brings with it issues of ethics and justice. Indeed, whether science communicators acknowledge it or not, they get to decide both which knowledge is shared (by choosing which topic is communicated), and who gets access to this knowledge (by choosing which audience it is presented to). As a result, the decisions of science communicators have important implications for epistemic justice: how knowledge is distributed fairly and equitably. This paper presents an overview of issues related to epistemic justice for science communication, and argues that there are two quite distinct ways in which science communicators can be just (or unjust) in the way they distribute knowledge. Both of these paths will be considered before concluding that, at least on one of these accounts, science communication as a field and as a practice is fundamentally epistemically unjust. Possible ways to redress this injustice are suggested. 相似文献
10.
Limin Bao 《Frontiers of Philosophy in China》2011,6(2):258-272
The challenge from the sophists with whom Plato is confronted is: Who can prove that the just man without power is happy whereas
the unjust man with power is not? This challenge concerns the basic issue of politics: the relationship between justice and
happiness. Will the unjust man gain the exceptional “happiness of the strong” by abusing his power and by injustice? The gist
of Plato’s reply is to speak not of “justice” but of “intrinsic justice,” i.e., the strength of virtue which, in his account,
is the fundamental good of man. Nevertheless, many contend that intrinsic justice is actually injustice, for the division
of power in the state is undemocratic while in the soul, the suppression of desire by the reason. Plato’s advocacy of hierarchical,
elite political system has enraged democrats, while his idea of “philosopher king” has enraged the aristocrats as well. So,
who will appreciate Plato’s effort? 相似文献
11.
William Lane Craig 《International Journal for Philosophy of Religion》2018,83(3):231-244
Penal substitution in a theological context is the doctrine that God inflicted upon Christ the suffering which we deserved as the punishment for our sins, as a result of which we no longer deserve punishment. Ever since the time of Faustus Socinus, the doctrine has faced formidable, and some would say insuperable, philosophical challenges. Critics of penal substitution frequently assert that God’s punishing Christ in our place would be an injustice on God’s part. For it is an axiom of retributive justice that it is unjust to punish an innocent person. But Christ was an innocent person. Since God is perfectly just, He cannot therefore have punished Christ. Virtually every premiss in this argument is challengeable. Not all penal substitution theories affirm that Christ was punished for our sins. The argument makes unwarranted assumptions about the ontological foundations of moral duty independent of God’s commands. It presupposes without warrant that God is by nature an unqualified negative retributivist. It overlooks the possibility that the prima facie demands of negative retributive justice might be overridden in Christ’s case by weightier moral considerations. And it takes it for granted that Christ was legally innocent, which is denied by the classic doctrine of imputation. It thus fails to show any injustice in God’s punishing Christ in our place. 相似文献
12.
13.
Moïra Mikolajczak Emmanuel Roy Valéry Verstrynge Olivier Luminet 《British journal of psychology (London, England : 1953)》2009,100(4):699-715
Trait emotional intelligence (trait EI) refers to individual differences in the experience, perception, regulation, and utilization of emotions. Research has shown that trait EI moderated subjective and endocrine responses to both natural and laboratory stressors. This study explores, the cognitive processes underlying this effect, under the hypothesis that trait EI moderates the impact of stress on memory and/or attention. Results supported the hypothesis, but solely for the ‘regulation’ EI‐dimension (named self‐control or SC). In neutral conditions, high SC was characterized by an attentional focus to neutral material and a facilitated memory for positive events, whereas low SC was characterized by an attentional focus to emotional material (regardless of valence) and a facilitated memory for negative events. In stressful conditions, high SC individuals engaged attention to emotional material (regardless of valence) and recalled more negative events, while low SC individuals disengaged attention from emotional material and recalled more positive events. 相似文献
14.
Researchers have suggested that religious individuals engage primarily in intuitive over analytic processing. We investigated a connection between specific aspects of religiosity and the attribution of causation to social and physical events. College undergraduates completed measures of religiosity online and were asked to determine the causes of events that varied in type, outcome, and likelihood, as well as the personality characteristics of the protagonist. Individuals with greater intrinsic religious orientation, fundamentalism, who viewed God as loving, who were more dogmatic, and had an external locus of control were more likely to attribute supernatural phenomena to events compared to those lower in those traits. Supernatural causation was invoked more often when the character of the protagonist and the outcome of social event matched in valence (both positive or both negative) than when they did not match (e.g., character positive, outcome negative). Individuals low and high in religiosity showed similar reasoning, but individuals higher in religiosity were more likely to attribute supernatural causes for positive outcomes and characters in physical scenarios, consistent with their view of God as benevolent. 相似文献
15.
Adults automatically infer a person’s social disposition and future behavior based on the many properties they observe about how they look and sound. The goal of the current study is to explore the developmental origins of this bias. We tested whether 12-month-old infants automatically infer a character’s social disposition (e.g., whether they are likely to “help” or “hinder” another character’s goal) based on the sounds and visual features those characters display. Infants were habituated to 2 characters, 1 that possessed more positive properties (e.g., a soft, fluffy appearance and a happy-sounding laugh) or more negative properties (e.g., a sharp, pointy appearance and a deep, ominous laugh). During test trials, we observed that infants looked longer at events that involved characters engaging in social actions toward another that were inconsistent rather than consistent with the valence of how they looked and sounded during habituation. Two control conditions support the interpretation that infants’ responses were based on an inferred causal relationship between a character’s features and its disposition rather than on some noncausal associations between the positive and negative valences of the characteristics and actions. Together, these studies suggest that infants are biased to connect an agent’s audiovisual features to their social behavior. 相似文献
16.
消极情绪在程序和互动不公正感与员工偏离行为间的中介作用:传统性的调节机制 总被引:1,自引:0,他引:1
采用问卷调查法对341名员工及其同事进行调查,从情绪和文化传统性视角,探讨了程序和互动不公正对员工偏离行为的影响及其内在作用机制.结果表明:(1)消极情绪是组织不公正感对员工偏离行为作用的中介变量;(2)传统性对组织不公正感对员工偏离行为的影响作用具有调节效果;(3)使用总效应调节模型对消极情绪在组织不公正感对员工偏离行为的中介效应及传统性的调节作用进行综合性分析,发现传统性主要在第二阶段,即消极情绪对员工偏离行为的影响作用上调节效果显著. 相似文献
17.
Given the recent emphasis on exploring valence in creative behavior, this study examines negative creativity via a person–situation interactionist perspective. By manipulating goal valence (uses or misuses) and object valence (positive or negative), four conditions of an adapted Divergent Thinking task were used to predict positive and negative creativity. Participants (N = 178, 103 females, Mage = 23.82, SD = 4.03, range: 18–38) responded to a single condition along with the Big Five and Dark Triad personality scales in a between-groups design. Hierarchical multiple regressions revealed that goal and object valence significantly explained variance in valences of creative responses, beyond individual differences of personality. Furthermore, the congruence between goal and object valence predicted valenced creativity; that is, the positive objects and goals condition yielded more positive-original ideas, and the negative objects and goals condition yielded more negative-original ones. Object valence alone (material presses) did not contribute significantly to explaining valenced creativity. Negative-original responses were inversely related to conscientiousness, and directly to intellect/imagination and secondary psychopathy. Thus, negative creativity was attributed relatively more to person as compared to situation variables. Results are discussed from a valence-based and interactionist perspective. 相似文献
18.
Elizabeth Anderson 《The Southern journal of philosophy》2020,58(1):6-29
In arguing about justice, different sides often accept common moral principles, but reach different conclusions about justice because they disagree about facts. I argue that motivated reasoning, epistemic injustice, and ideologies of injustice support unjust institutions by entrenching distorted representations of the world. Working from a naturalistic conception of justice as a kind of social contract, I suggest some strategies for discovering what justice demands by counteracting these biases. Moral sentiments offer vital resources to this end. 相似文献
19.
20.
Adam M. Grant Andrew Molinsky Joshua Margolis Melissa Kamin William Schiano 《Journal of applied social psychology》2009,39(2):319-349
Considerable research has examined how procedural injustice affects victims and witnesses of unfavorable outcomes, with little attention to the “performers” who deliver these outcomes. Drawing on dissonance theory, we hypothesized that performers' reactions to procedural injustice in delivering unfavorable outcomes are moderated by prosocial identity—a helping‐focused self‐concept. Across 2 experiments, individuals communicated unfavorable outcomes decided by a superior. Consistent with justice research, when prosocial identities were not primed, performers experienced greater negative affect and behaved more prosocially toward victims when a superior's decision‐making procedures were unjust. Subtly activating performers' prosocial identities reversed these reactions. Results highlight how roles and identities shape the experience and delivery of unfavorable outcomes: When procedures are unjust, prosocial identity can reduce prosocial behavior. 相似文献