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Barrie Ryan 《Journal of religion and health》1976,15(4):247-270
It is not for me to speak in general terms of the inner reality of him who refuses to believe in a transcendent being with whom he can communicate. I have only this to report: that I have met many men in the course of my life who have told me how, acting from the conscience of men who had become guilty, they experienced themselves as seized by a higher power. These men grew into an existential state to which the name of rebirth is due.Barrie Ryan, M. A., has taught English at the University of Arizona and children of varying ages in several experimental schools in Tucson. She is currently teaching extension courses for the University and a class in Ivan Illich for the Free University also in Tucson. 相似文献
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Loris Vezzali Sofia Stathi Dino Giovannini Dora Capozza Elena Trifiletti 《Journal of applied social psychology》2015,45(2):105-121
Recent research shows that extended contact via story reading is a powerful strategy to improve out‐group attitudes. We conducted three studies to test whether extended contact through reading the popular best‐selling books of Harry Potter improves attitudes toward stigmatized groups (immigrants, homosexuals, refugees). Results from one experimental intervention with elementary school children and from two cross‐sectional studies with high school and university students (in Italy and United Kingdom) supported our main hypothesis. Identification with the main character (i.e., Harry Potter) and disidentification from the negative character (i.e., Voldemort) moderated the effect. Perspective taking emerged as the process allowing attitude improvement. Theoretical and practical implications of the findings are discussed in the context of extended intergroup contact and social cognitive theory. 相似文献
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John D. Arras 《Theoretical medicine and bioethics》2009,30(1):11-30
In this commentary, I critically discuss the respective views of Gert and Beauchamp–Childress on the nature of so-called common
morality and its promise for enriching ethical reflection within the field of bioethics. Although I endorse Beauchamp and
Childress’ shift from an emphasis on ethical theory as the source of moral norms to an emphasis on common morality, I question
whether rouging up common morality to make it look like some sort of ultimate and universal foundation for morality, untouched
by the dialectics of time and reflective equilibrium, was an equally good move. As for Gert’s magisterial conception of common
morality, I conclude that certain elements of his system are controversial at best and woefully inadequate at worst. He has
a tendency to find in common morality what he himself put there, and his highly restricted conception of duties of assistance
strikes this reader as ad hoc, inadequately defended, and unworthy of a project whose goal is to lessen the amount of misery
in the world.
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John D. ArrasEmail: |
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Frank AW 《Christian century (Chicago, Ill. : 1902)》1996,113(34):1157, 1159-1163, 1165-1168
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Berry RM 《The American journal of bioethics : AJOB》2005,5(6):30-2; discussion W10-3
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McCormick RA 《America》1987,156(2):24-28, 39
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Emanuel EJ 《Kennedy Institute of Ethics journal》1998,8(4):455-466
The establishment of the Department of Clinical Bioethics at the Warren G. Magnuson Clinical Center of the National Institutes of Health (NIH) has coincided with a burgeoning of interest and activity related to bioethical issues at NIH. The department has precipitated a reexamination and revitalization of existing bioethics activities in the Clinical Center and has launched new programs especially in the areas of education and research. In addition, the department contributes to the work of others throughout NIH who address bioethical issues. 相似文献
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Leanne Simmons 《Pastoral Psychology》2013,62(1):53-68
Some conservative Christians have condemned the Harry Potter series, claiming that the stories lure children into witchcraft and contain a completely relative morality. In this article, I posit that both of these concerns are deeply related to fundamentalist Christians’ perceptions of appropriate selfhood. Employing Robert Jay Lifton’s work on the evolving shape of postmodern personalities, I demonstrate that J. K. Rowling’s portrayal of magic is what Lifton would call “symbolic self-projection.” In so doing, I will show that these fundamentalist concerns are really objections to the notion that a “centered self” is the locus of moral control. The divide between the world of Harry Potter and that of fundamentalist Christians is really a struggle over the appropriate shape of the human personality. 相似文献