美德复兴的历程与医学美德的复苏

美德伦理的复兴是20世纪伦理学研究的重要转向和理论图景,国外美德伦理研究以麦金太尔为代表,迈克尔•斯洛特的情感主义美德伦理学最具代表性,国内在译介国外研究的基础上提出美德与规范的互补。在医学领域也开始复兴美德伦理,内因在于美德伴随医学的产生,比规范伦理有更悠久的历史,外因在于扭转社会的去道德化倾向,美德伦理与规范伦理同样重要,甚至某些情况下更重要。但在美德伦理的复兴过程中,也面临着内在与外在的阻力,美德伦理复兴任重而道远。

     

The Relation Between Children's Trust Beliefs and Theory of Mind Abilities

The study examined the relation between children's trust beliefs and Theory of Mind (ToM) abilities. A sample of 168 Italian children (M = 9 years–6 months, SD = 7 months) were administered the Italian Children's Generalized Trust Beliefs (ICGTB) Scale, two Second‐Order False Belief ToM measures, and an Advanced ToM measure. As expected, the ICGTB scale demonstrated: (1) validity by its three factor structure and (2) reliability by exhibiting acceptable internal consistency and test–retest stability. As expected, the children's emotional trust beliefs in others were associated with both second‐order false belief ToM ability and advanced ToM ability. These relations were not attributable to verbal ability. The findings are discussed with respect to the relations among children's emotional trust beliefs, personal disclosure, and quality of attachment. Copyright © 2014 John Wiley & Sons, Ltd.     

Developing a Cultural Theory of Mind: The CIAO Approach

The study of children's knowledge about minds is an extremely active area of developmental psychology. This article discusses the reach of this research and the theoretical views guiding it. It then presents some cultural variations (within the United States) in behavior explanation and explains the relevance of that variation to developmental theory. A theory ofearly mind reading that is presented incorporates culture, introspection, analogy, and ontogeny (CIAO).     

Mercy as a Public Virtue

James F. Keenan defines mercy as “the willingness to enter the chaos of another.” Mercy thus defined, he argues, is the distinctive characteristic of Christian morality. This essay asserts that mercy is, in fact, a public virtue, one that can be affirmed across a broad range of religious and moral traditions. As a public virtue, mercy ought to shape both affective and effective responses to the Syrian refugee crisis in the United States.     

亚当·斯密美德思想对医务人员德性培养的启示

市场经济下人们对私利的追逐必须要有道德约束,如何帮助医学界走出道德困境是必须直面的理论和现实问题。基于亚当•斯密的美德思想,探讨德性伦理在医务人员德性培养中的重要性。通过审慎、正义、仁慈和克己这四种个人具备的美德,将其与医务人员品行培养实际联系起来,得出在市场经济背景下美德思想对医务人员德性培养的启示,即用审慎之美德提升自身业务能力、用正义之美德维护患者健康利益、用仁慈之美德增进患者幸福感以及用克己之美德学会自我管理等,旨在为医务人员的德性培养提供智识支持以促进医患关系和谐发展。

     

An Assessment of Ethnocultural Beliefs Regarding the Causes of Birth Defects and Genetic Disorders

With the expansion of genetic services to various cultural groups, genetic counselors encounter clients who hold diverse beliefs inscribed by their culture about health conditions. Thus, clients may attribute the cause of a birth defect or genetic condition to a culturally-based health belief. This present study was conducted as a pilot study in order to assess the beliefs about the causes of birth defects and genetic disorders held by women of different ethnocultural backgrounds. This study proposed that women who do not have a family history of a disorder will differ in their knowledge about the cause of a birth defect or genetic disorder compared to women who have an affected child. In addition, this study determined to what extent culturally-based health beliefs are attributed to being the cause of a birth defect or genetic disorder in the 1990s.     

论德性

德性是人优秀品质中的一种,是由理智或智慧在正确道德观念的前提下根据有利于具有者和他活动于其中的共同体及其成员更好生存的根本要求培育的,通常以心理定势对人的活动发生作用并使人的活动及其主体成为善(好)的道德意义上的善(好)品质,即道德的品质.它具有指向性、意向性、多维性、统一性、稳定性和普适性等主要特征.德性从直觉的层次看是社会道德要求的内化,但从批判的层次上看则根源于人更好生存的需要.德性一般都体现为德目或德性要求,因而具有规范性,但德性规范是构成性规则,与作为规范性规则的道德规范有所不同.     

Individual Differences in Children's Understanding of Guilt: Links with Theory of Mind

The author examined the relation between individual differences in children's understanding of guilt and theory of mind (ToM) ability. Two hundred and eighteen 8- to 10-year-old children were asked to define what guilt is and report a personal experience in which they felt this emotion. ToM was assessed with the Reading the Mind in the Eyes Test (Children's version; Baron-Cohen et al., 2001) and with the Strange Stories test (Happè, 1994). There were marked differences in children's understanding of guilt even after controlling for age. Moreover, high levels of understanding of guilt were associated with high levels of performance on both ToM tests. The theoretical and practical implications of these results are discussed.     

德性与善

从根本上说,德性不仅是完成人们的内在利益所必需的品格,同时也是有益于整体生活的善的品格。德性作为一种品格,它在成就人的至善行为中能稳定和促进人的向善能力。     

论医生的“道德心”

“心”是中国古代哲学的基本概念,“道心”是儒家修养论的起点和归宿,演绎了完整的修养论。然而,这一传统思路目前在很多研究领域被遗忘,包括医德研究领域。强调尊重传统,用“道德心”来重新衡量医生内在的精神世界,并从祖国传统医学文献的角度,对医德这一常规命题做全新的解读。     

论德性与独立的实践推理者

德性对于人的兴盛是必不可少的。没有道德德性,我们就不能实现从动物性理智到实践推理的转变,其次不能继续有推理的实践;如果不发展某种程度的德性,我们就不能适当地关怀和教育他人。所以,德性必须首先获得,然后才能维持在推理的实践之中。最后,我们在成为实践推理之后,我们仍然需要他人的维护,这种需要同时也是一种对德性的需要。     

论医务人员在医疗事故技术鉴定过程中的法律地位

世界上究竟有没有“心”、“心”是什么、心与身的关系如何,这一直是医学与心理学的基本问题。随着科学的发展和认识的深化,经由语言学的心灵剥离、科学主义的心灵放逐、实证科学的心灵祛魅,古老神秘的灵魂不断地“祛魅”,心理的本质得到了还原与澄清,灵魂问题亦演变为心理问题、心脑问题,而心灵哲学也正朝着自然化的方向重建。     

Virtue and voluntarism

My aim here is to characterize a certain type of ‘virtue approach’ to questions of responsibility for belief; then to explore the extent to which this is helpful with respect to one fundamental puzzle raised by the claims that we have, and that we do not have, voluntary control over our beliefs; and then ultimately to attempt a more exact statement of doxastic responsibility and, with it a plausible statement of ‘weak doxastic voluntarism.’ See my longest treatment of these in Montmarquet (1993). An account closer to the one presented here may be found in Montmarquet (2000). More recent treatments, emphasizing point (ii) just below, the role of context, would include Montmarquet (forthcoming).     

Common-Sense Virtue Ethics and Moral Luck

Moral luck poses a problem for out conception of responsibility because it highlights a tension between morality and lack of control. Michael Slote’s common-sense virtue ethics claims to avoid this problem. However there are a number of objections to this claim. Firstly, it is not clear that Slote fully appreciates the problem posed by moral luck. Secondly, Slote’s move from the moral to the ethical is problematic. Thirdly it is not clear why we should want to abandon judgements of moral blame in favour of judgements of ethical deplorability. Finally this paper defends an alternative solution to the problem of moral luck, which focuses on judgements of probability, but which has been rejected by Slote.     

Virtue and Salience

This paper explores two ways in which evaluations of an agent's character as virtuous or vicious are properly influenced by what the agent finds salient or attention-grabbing. First, we argue that ignoring salient needs reveals a greater deficit of benevolent motivation in the agent, and hence renders the agent more blameworthy. We use this fact to help explain our ordinary intuition that failing to give to famine relief (for example) is in some sense less bad than failing to help a child who is drowning right before your eyes, in a way that's compatible with the contention that there's no principled reason to see the one life-saving act as any more or less choiceworthy than the other. Second, we argue that alleged ‘virtues of ignorance’ (modesty, believing better of friends than the evidence supports, etc.) are better understood as ‘virtues of salience’. Rather than placing demands on what we believe, these virtues place demands on what we find salient.     

On Virtue Ethics

If one goes beyond the Western perspective, one realizes that most philosophy outside the West has been virtue-ethical in character. But it also turns out that there are simply more historical kinds of virtue ethics than most virtue ethicists recognize. Virtue ethics is mainly of interest because of its contemporary relevance and plausibility, and it is argued here that a virtue ethics that emphasizes empathy is very plausible in contemporary terms. Such an approach can say some strong things in favor of democracy, but it can also criticize Western thought for putting too much emphasis on autonomy rights rather than people’s, and especially women’s, welfare.     

Virtue as the basis of engineering ethics

This paper explores the nature of virtue theory as applied to engineering practice. It links virtue to specific areas of practice such as the selection of ends, devotion to service, the formation of justified belief, the conduct of dialogue, the taking of actions, and exercises of the will. These areas are related to a culture of virtue in which an engineering society creates the conditions enabling acts of virtue and celebrates individuals and their acts which exemplify identified virtues. The result is a basis for engineering ethics which draws attention to the impetus for an ethically sound life. An earlier version of this paper was presented by the author at a mini-conference, Practicing and Teaching Ethics in Engineering and Computing, held during the Sixth Annual Meeting of the Association for Practical and Professional Ethics, Washington, D.C., March 8–9, 1997.     

生活的沉思与沉思的生活——亚里士多德善与德性概念之探析

本通过考察善与德性概念的意义变迁,揭示柏拉图的知识道德论和亚里士多德的目的论的“行动伦理学”的内在区别和联系,从而使我们更深刻地理解亚里士多德的善与德性概念的含义。     

The Role of Executive Function and Theory of Mind in Pragmatic Computations

In sentences such as “Some dogs are mammals,” the literal semantic meaning (“Some and possibly all dogs are mammals”) conflicts with the pragmatic meaning (“Not all dogs are mammals,” known as a scalar implicature). Prior work has shown that adults vary widely in the extent to which they adopt the semantic or pragmatic meaning of such utterances, yet the underlying reason for this variation is unknown. Drawing on theoretical models of scalar implicature derivation, we explore the hypothesis that the cognitive abilities of executive function (EF) and theory of mind (ToM) contribute to this observed variation. In Experiment 1, we show that individuals with better ToM are more likely to compute a scalar implicature and adopt the pragmatic meaning of an utterance; however, EF makes no unique contribution to scalar implicature comprehension after accounting for ToM. In Experiment 2, we replicate this finding and assess whether it generalizes to the comprehension of other pragmatic phenomena such as indirect requests (e.g., “It's hot in here” uttered to ask for something to be done) and metaphor (e.g., “to harvest courage”). This is the first evidence that differences in ToM are associated with pragmatic competence in neurotypical adults across distinct pragmatic phenomena.     

The Virtue Epistemology of Maria Montessori

This paper shows how Maria Montessori's thought can enrich contemporary virtue epistemology. After a short overview of her ‘interested empiricist’ epistemological framework, I discuss four representative intellectual virtues: sensory acuity, physical dexterity, intellectual love, and intellectual humility. Throughout, I show how Montessori bridges the divide between reliabilist and responsibilist approaches to the virtues and how her particular treatments of virtues offer distinctive and compelling alternatives to contemporary accounts. For instance, she emphasizes how sensory acuity is a virtue for which one can be responsible, highlights the embodied nature of cognition through a focus on physical dexterity, interprets intellectual love as a way of loving the world rather than as a love that takes knowledge as its object, and presents an alternative account of intellectual humility to contemporary emphases on the interpersonal dimensions of this virtue.