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Overt sexual prejudice is declining, but heterosexuals who report little to no prejudice may still harbor subtle biases against gay men and lesbians. We examined implicit prejudice in a sample of 37 heterosexual college students who reported little or no sexual prejudice, using the Affect Misattribution Procedure (AMP) and psychophysiological measures of affect. Skin conductance, heart rate, and facial electromyographic responses were recorded as participants viewed photos of mixed- and same-sex couples kissing and rated them on valence, arousal, and disgustingness. Sexual prejudice was evident in implicit (AMP) ratings and explicit ratings of valence and disgustingness, but not in psychophysiological responses. Results suggest that implicit prejudice harbored by young adults who endorse low levels of sexual prejudice is more cognitively than emotionally based, unlike the fear-based reactions commonly described for racism. Limitations and future directions for research are discussed. 相似文献
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Avner Baz 《Inquiry (Oslo, Norway)》2013,56(6):627-644
This paper presents a critique of a prevailing conception of the relation between moral reasoning and judgment on the one hand, and moral goodness on the other. I argue that moral reasoning is inescapably vulnerable to moral, as opposed to merely theoretical, failure. This, I argue, means that there is something deeply misleading in the way that Kant's moral theory, and some of its main rivals, have invited us to conceive of their subject matter. 相似文献
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In this paper, we argue that, barring a few important exceptions, the phenomenon we refer to using the expression “being moved” is a distinct type of emotion. In this paper’s first section, we motivate this hypothesis by reflecting on our linguistic use of this expression. In section two, pursuing a methodology that is both conceptual and empirical, we try to show that the phenomenon satisfies the five most commonly used criteria in philosophy and psychology for thinking that some affective episode is a distinct emotion. Indeed, being moved, we claim, is the experience of a positive core value (particular object) perceived by the moved subject as standing out (formal object) in the circumstances triggering the emotion. Drawing on numerous examples, we describe the distinctively rich phenomenology characteristic of the experience as well as the far-reaching action-tendencies and functions associated with it. Having thus shown that the candidate emotion seem to satisfy the five criteria, we go on, in section three, to compare it with sadness and joy, arguing that it should not be confused with either. Finally, in section four, we illustrate the explanatory power of our account of “being moved” by showing how it can shed light on, and maybe even justify, the widespread distrust we feel towards the exhibition of ‘sentimentality’. On the whole and if we are right, we have uncovered an emotion which, though never or rarely talked about, is of great interest and no small importance. 相似文献
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Damon A. Young 《Sophia》2005,44(2):31-53
Atheists are rarely associated with holiness, yet they can have deeply spiritual experiences. Once such experience of the
author exemplified ‘the holy’ as defined by Otto. However, the subjectivism of Otto’s Kantianism undermines Otto’s otherwise
fruitful approach. While the work of Hegel overcomes this, it is too rationalistic to account for mortal life. Seeking to
avoid these shortcomings, this paper places ‘holiness’ within a self-differentiating ontological unity, the Heideggerian ‘fourfold’.
This unity can only be experienced by confronting groundless finite mortality, and the resulting existential disposition is
characterized as ‘reverence’. Reverence is gratitude for mortal existence, and existence itself. Moreover, it is as much political
as it is ontological, atheistic as it is theistic. 相似文献
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Theoretical Medicine and Bioethics - 相似文献
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