Trust,Distrust, and Security: An Untrustworthy Immigrant in a Trusting Community

In security studies, there is an unquestioned assumption of a linear link between trust and security. However, such an assumption neglects complex identity dynamics that can be involved in trust‐building discourses for engendering security. There needs to be greater examination into what is meant by trust, and upon what, and whom, and how the politics of identity works in social trust building and how states can influence this process. This article contributes to the literature on trust, security, and identity in International Relations (IR) by making a case for a conceptual focus on the formation of particularized distrust towards “the other” as a corollary to trust and security of “the self.” It is argued that in the construction of a political community where security is associated with trust, particularized distrust can also be promoted through institutional discourses—strengthening the “trusting we” by constructing “the other” who can challenge social trust and feelings of security associated with it. The argument is illustrated through critically examining a state‐level narrative in Norway in relation to “the other,” that is, the immigrant. Through this illustrative example, mutual constitutiveness of trust and distrust in a self/other discursive construction will be shown.     

论责任与信任

责任与信任都是社会生活的基础 ,是人作为理性存在的理性要求。人的存在本质上既是孤独的 ,又力图摆脱孤独。孤独使人具有责任意识 ,成为道德的存在 ,摆脱孤独使人获得信任 ;责任与信任都与他者紧密联系 ,责任是为他者而存在 ,信任是与他者之共在 ;信任是社会交往的前提 ,保持信任虽不出于责任但却合乎责任 ,因而也具有道德价值。     

Trusting Our Selves to Technology

Trust is a central dimension in the relation between human beings and technologies. In many discourses about technology, the relation between human beings and technologies is conceptualized as an external relation: a relation between pre-given entities that can have an impact on each other but that do not mutually constitute each other. From this perspective, relations of trust can vary between reliance, as is present for instance in technological extensionism, and suspicion, as in various precautionary approaches in ethics that focus on technological risks. Against these two interpretations of trust, this article develops a third one. Based on a more internal account of the relations between human beings and technologies, it becomes possible to see that every technological development puts at stake what it means to be a human being. Using technologies, then, implies trusting ourselves to technologies. We argue that this does not imply an uncritical subjection to technology. Rather, recognizing that technologies help to constitute human subjectivity implies that human beings can get actively involved in processes of technological mediation. Trust then has the character of confidence: deliberately trusting oneself to technology.     

论信任的几个问题

信任问题虽然是一个久远的社会事实,但在全球范围内成为人们关注的焦点,却并不久远。信任问题十分复杂,本文仅就当前有关信任的几个重要问题谈点看法。这些问题是:信任的解释域;信任问题为何在现代社会更为凸显;信任文化及其效应。一信任的解释域由于信任是多学科研究的对象,因     

On the Emotional Character of Trust

Trustful interaction serves the interests of those involved. Thus, one could reason that trust itself may be analyzed as part of rational, goaloriented action. In contrast, common sense tells us that trust is an emotion and is, therefore, independent of rational deliberation to some extent. I will argue that we are right in trusting our common sense. My argument is conceptual in nature, referring to the common distinction between trust and pure reliance. An emotional attitude may be understood as some general pattern in the way the world or some part of the world is perceived by an individual. Trust may be characterized by such a pattern. I shall focus on two central features of a trusting attitude. First, trust involves a participant attitude (Strawson) toward the person being trusted. Second, a situation of trust is perceived by a trusting person as one in which shared values or norms motivate both his own actions as well as those of the person being trusted. As an emotional attitude, trust is, to some extent, independent of objective information. It determines what a trusting person will believe and how various outcomes are evaluated. Hence, trust is quite different from rational belief and the problem with trust is not adequately met in minimizing risk by supplying extensive information or some mechanism of sanctioning. Trust is an attitude that enables us to cope with risk in a certain way. If we want to promote trustful interaction, we must form our institutions in ways that allow individuals to experience their interest and values as shared and, thus, to develop a trusting attitude.     

论公共信任：概念与性质

信任是一种与未知领域的行动相联系的信念,而公共信任是公共生活特有的一种信任。公共信任有两大特性:其一,公共信任是一种普遍信任,即对一般他人的信任,还包含了制度信任的内容;其二,公共信任是信任者与被信任者的利益博弈,具有策略价值,同时也是建立在利他主义基础上的道德品性。这两大特性是深刻认识并解决当前社会"信任危机"的关键。     

Trusting Relationships and the Ethics of Interpersonal Action

Abstract

Trust has generally been understood as an intentional mental phenomenon that one party (the truster) has towards another party (the trusted) with respect to some object of value for the truster. In the landmark work of Annette Baier, this trust is described as a three-place predicate: A entrusts B with the care of C, such that B has discretionary powers in caring for C. In this paper we propose that, within the context of thick interpersonal relationships, trust manifests in a different way: as a property of the relationship itself. We argue that this conceptualization has important implications for the debate over the ethics of interpersonal interventions. In particular, when trust is understood in this way, actions that would otherwise be deemed morally troubling may be permissible, or even morally desirable, on account of their role in strengthening trusting relationships.     

“知识分子”人格结构探析

采用词汇学假设,探讨了知识分子的人格结构。探索性因素分析和验证性因素分析都表明,知识分子的人格结构为四因素结构模型,包括立身因子、践行因子、“处世态度”因子和“治学态度”因子。     

性别及控制感对中国大学生信任行为的影响*

采用实验的方法,考察性别及控制感对中国大学生信任行为的影响,探讨造成信任行为性别差异的原因。实验采用经典的信念游戏范式及其变式,通过改变决定者与分配者的决策顺序操作被试的控制感水平。实验结果表明,在低控制感条件下,男性比女性表现出更多的信任行为;通过实验操作提高个体控制感水平后,信任行为的性别差异则消失,性别和控制感对信任行为的影响具有交互作用。该结果验证了研究假设,控制感是影响信任行为性别差异的重要因素。     

论儒家知识分子的精神

两千多年的儒家思想凝炼出历代知识分子孜孜以求的三种精神,即修身精神、仁义精神和批判精神。在新时期继承和发扬儒家知识分子的精神对于当代知识分子的精神和思想重塑具有重要的现实意义和实践价值。     

Trust

Children rely extensively on others' testimony to learn about the world. However, they are not uniformly credulous toward other people. From an early age, children's reliance on testimony is tempered by selective trust in particular informants. Three- and 4-year-olds monitor the accuracy or knowledge of informants, including those that are familiar. They prefer to seek and endorse information provided by someone who has proved accurate in the past rather than someone who has made mistakes or acknowledged ignorance. Future research is likely to pinpoint other heuristics that children use to filter incoming testimony and may reveal more generalized patterns of trust and mistrust among individual children.     

基于信任修复归因模型的医患信任修复研究

医患信任是建立良好医患关系的基础,对维护医师的执业环境、构建和谐医患关系具有重要意义.基于信任修复归因模型,从能力、善心、正直三个方面对医患信任缺失的原因进行分析,并对每个层面的原因源、稳定性和可控性进行深层次的研究.在此基础上,系统地提出修复医患信任的对策措施.     

秩序线索对个体信任水平的影响

人类有追求规则、秩序的本能,有秩序的环境是否能提高人们的信任水平呢？本文的具身性研究思路将社会学中抽象的“秩序”具体化为任务操作,以197名大学生为被试,将其分为三组分别完成秩序程度不同的连线任务,然后通过投资博弈任务测量被试信任水平。结果显示,（1）秩序线索影响信任水平,强秩序线索能提高个体信任水平;（2）秩序线索对信任的影响因个体性别不同而表现出差异,秩序线索的差异只影响女性信任水平;不同秩序条件下的男性信任水平不存在显著差异。     

父母的经济人信念对自身信任及儿童信任的影响

经济人信念认为人是自私的与理性的,研究者发现,经济人信念会破坏人际信任。然而,以上研究均是以大学生为被试的启动研究,限制了结论的可推广性。本研究编制了经济人信念量表,测量了351名成年被试的经济人信念及他们在投资博弈中的信任水平,以及其子女的信任水平,以考察父母的经济人信念对自身信任和其子女信任的影响。结果发现:(1)研究所编制的经济人信念量表信效度良好;(2)父母和儿童在投资博弈中均表现出了一定水平的信任;(3)父母的经济人信念能够预测其在投资博弈中的信任水平;(4)父母的经济人信念能够预测男孩在投资博弈中的投资额,主要表现为父亲的经济人信念能够负向预测男孩的投资额。     

主题情境和信任特质对大学生信任圈的影响

以395名大学生为被试,采用2×4×2的混合设计考察了主题情境(内容和风险等级)和信任特质对大学生信任圈规模和成分的影响。结果表明:(1)主题情境的内容对信任圈的规模和成分均有影响,在借钱情境下的信任圈规模显著大于分享负面信息情境,且两者的信任对象排序也有所不同;(2)随着主题情境的风险等级提高,两种情境下的信任圈规模均减少,但借钱情境下的信任圈规模减少更多,四种风险下信任圈成分无显著变化;(3)信任特质对两种主题情境下的大学生信任圈规模均有显著影响,高信任的被试信任圈规模较大,但对信任圈成分无显著影响;(4)信任圈成分总体呈现出亲人、熟人和陌生人的差序格局。     

知识分子要学一点佛教

知识分子要学一点佛教、读一点佛书,这不仅仅因为宗教是人类文明的重要组成部分。佛教、道教与儒教是中国古典文明与传统文化的三根支柱。不了解中国的佛教文化与道教文化便不可能真正了解中国传统文化。而且因为缺乏佛教知识会使我们的学者、作家、知识分子(有时候还是"大知识分子")犯一些低级的、常识性的错误。     

列维:知识分子的使命

著名的德雷福斯事件终于把肤浅而不光彩的形容词“intellectuel”(智力的、知识的、用脑力的)提升为深刻而光荣的名词“intellectuel”(知识分子),知识分子从此作为一个脑力劳动者阶层出现在社会和历史上。本文以《自由的冒险》为中心详细分析了列维关于法国20世纪知识分子的使命观,讨论了知识分子与自由、冒险间的有机连接,阐明了法国知识分子的理论立场和现实选择之间的本质关系。通过哲学沉思,我们发现,列维的“知识分子使命问题”与海德格尔的“诗人何为?(诗人使命问题)”具有深刻的内在联系。     

Medical Intellectuals: Resisting Medical Orientalism

In this paper, we propose analogies between medical discourse and Edward Said's Orientalism. Medical discourse, like Orientalism, tends to favor institutional interests and can be similarly dehumanizing in its reductionism, textual representations, and construction of its subjects. To resist Orientalism, Said recommends that critics—intellectuals—adopt the perspective of exile. We apply Said's paradigm of intellectual-as-exile to better understand the work of key physician-authors who cross personal and professional boundaries, who engage with patients in mutually therapeutic relationships, and who take on the public responsibility of representation and advocacy. We call these physician-authors medical intellectuals and encourage others to follow in their path.