BEHAVIORAL RESEARCH IN PREVENTIVE DENTISTRY: EDUCATIONAL AND CONTINGENCY MANAGEMENT APPROACHES TO THE PROBLEM OF PATIENT COMPLIANCE

This study examined the effects of reinforcement on compliance with an oral hygiene education program. Patients 18 years of age or older who enrolled in an ongoing program at a periodontal practice received 3–5 sessions of instruction in preventive dental care. Using a between-subjects design, patients who entered the program during alternating months also had a portion of their fees refunded contingent upon improvements in their dental plaque scores. Pre- and posttreatment data showed that all subjects exhibited lower plaque levels following the program, but that greater improvements were seen in patients who were exposed to the fee reduction contingency. Plaque scores taken at a 6-month follow-up revealed some relapse for the Fee Reduction subjects. However, their scores were still substantially better than pretreatment, and better than those of the Education only subjects, whose data differed little from untreated Controls. Methodological and practical issues related to behavioral research in preventive dentistry are discussed.     

MORALITY AND THE LAW: BOWERS AND THE RIGHT TO PRIVACY

This article examines the right of privacy with emphasis on the Supreme Court’s ruling in the case of Bowers v. Hardwick, as this case illustrates issues that arise in the context of government interference with citizen’s actions and with the broader context of morality and the law. I argue specifically that the Supreme Court erred in its ruling on the Bowers case by failing to recognize that the moral value of autonomy in this case outweighs the right of a state to establish statutes based on the perceived moral attitudes of its constituencies. I argue generally that moral principles can inform decisions about the ordering of the right of privacy and the moral claims that aim to limit the right.     

THE SOCIOLOGY AND THEOLOGY OF CREATIONIST OBJECTIONS TO EVOLUTION: HOW BLOOD MARKS THE BOUNDS OF THE CHRISTIAN BODY

The staying power of creationist objections to evolution needs explanation. It depends on the use of “blood” language. Both William Jennings Bryan and, a century later, Ken Ham connect evolution with the blood of predation and the blood of apes, and both also connect evolution with the blood of atonement. Drawing on Mary Douglas and Bettina Bildhauer, I suggest that blood becomes important to societies that image the social body on the human body. Blood reveals the body as porous and vulnerable and therefore needing social work to be constructed as whole and bounded. Blood is the place where society conducts this work. I conclude that blood language is ineliminable from Christian discourse and indeed from discourses that model the social on the individual body. The solution, I suggest, is not to avoid the language of blood, but to continue to use it in ways that broaden its focus from human sin to human and animal suffering.     

ON THE EVOLUTION OF MORALITY AND RELIGION: A RESPONSE TO LEE CRONK

Abstract. Issue is taken with Dawkins and Krebs's (1978) conception of communication as being by nature manipulative and with Cronk's proposals concerning the evolution of morality, both of which are grounded in evolutionary biology. An alternative view, which recognizes that which humanity has in common with other species but which emphasizes humanity's distinctiveness, is offered to account for religion and morality.     

A PROBLEM ABOUT THE MORALITY OF SOME COMMON FORMS OF PRAYER

At a time of acute danger, people commonly petition God for help for themselves or their loved ones; such as praying that an avalanche heading in one's direction be diverted, or that an organ donor be found for one's dying child. Such prayer seems natural and, indeed, for believers, reasonable and acceptable. It seems perverse to condemn such typical prayer, as wrong. But once we closely examine what is actually happening in such situations, we shall see that frequently prayer of this sort is morally problematic. I argue that such prayer ought to be seen as a form of action (rather than, say, mere hope), thereby needing to meet the higher moral standards that apply to actions; and that the assumption of the benevolence of the deity does not suffice to make such prayer legitimate.     

名人推荐者道德声誉对名人广告效果的影响

多数有关名人广告的研究,以信息源可信性模型、信息源吸引力模型、匹配假设和意义迁移模型为理论基础,关注的主要是：名人的可信性、吸引力和名人-产品形象一致性。且在西方消费者中进行。本研究探索在中国文化背景下,消费者对名人广告评价的影响因素。发现一个名为“道德声誉”的因子,影响对名人推荐者及所做广告和所推荐产品的评价。该因子通过“可信赖性”的中介作用对广告态度产生影响。道德规范在中国消费者社会化过程中被认同和内化是该因子存在和产生作用的原因。     

COMMUNICATION AND RATIONAL RESPONSIVENESS TO THE WORLD

Abstract:  Donald Davidson has long maintained that in order to be credited with the concept of objectivity – and, so, with language and thought – it is necessary to communicate with at least one other speaker. I here examine Davidson's central argument for this thesis and argue that it is unsuccessful. Subsequently, I turn to Robert Brandom's defense of the thesis in Making It Explicit. I argue that, contrary to Brandom, in order to possess the concept of objectivity it is not necessary to engage in the practice of interpersonal reasoning because possession of the concept is independently integral to the practice of intrapersonal reasoning.     

THE HUMAN HEARTH AND THE DAWN OF MORALITY

Stunned by the implications of Colagè's analysis of the cultural activation of the brain's Visual Word Form Area and the potential role of cultural neural reuse in the evolution of biology and culture, the authors build on his work in proposing a context for the first rudimentary hominin moral systems. They cross‐reference six domains: neuroscience on sleep, creativity, plasticity, and the Left Hemisphere Interpreter; palaeobiology; cognitive science; philosophy; traditional archaeology; and cognitive archaeology's theories on sleep changes in Homo erectus and consequences for later humans. The authors hypothesize that the human genome, when analyzed with findings from neuroscience and cognitive science, will confirm the evolutionary timing of an internal running monologue and other neural components that constitute moral decision making. The authors rely on practical modern philosophers to identify continuities with earlier primates, and one major discontinuity—some bright white moral line that may have been crossed more than once during the long and successful tenure of Homo erectus on Earth.     

心理表征对正投影问题解决及轴测投影图再认水平的影响

借鉴内隐记忆的研究范式,采用平面、分离的正投影问题解决及其相应轴测投影图的再认任务,探讨问题表征的结构特征性对空间问题解决和再认水平的影响。实验结果表明,一般在正投影问题获得正确解决时,对其相应的、先前从未见到过的轴测投影图往往也可获得正确再认,而且基于正投影问题获得正确解决条件下的再认水平（PCC）显著地高于那些问题未得获得解决下的再认水平（PCI）。在结合被试口语记录的基础上,研究结果证明：基于正投影图上的问题解决过程是受到一个具有三维结构特性而非正投影图中二维特性心理表征的调节;并且,正是这一具有三维结构特性心理表征的建构,使得对具有相同结构特性的轴测投影图获得了更为有效的再认。     

DIVINE AGENCY AND THE PRINCIPLE OF THE CONSERVATION OF ENERGY

Many contemporary thinkers seeking to integrate theistic belief and scientific thought reject what they regard as two extremes. They disavow deism in which God is understood simply to uphold the existence of the physical universe, and they exclude any view of divine influence that suggests the performance of physical work through an immaterial cause. Deism is viewed as theologically inadequate, and acceptance of direct immaterial causation of physical events is viewed as scientifically illegitimate. This desire to avoid both deism and any positing of God as directly intervening in the physical order has led to models of divine agency that seek to defend the reality of divine causal power yet affirm the causal closure of the physical. I argue, negatively, that such models are unsuccessful in their attempts to affirm both the reality of divine causal power acting in the created world and the causal closure of the physical and, positively, that the assumption that underlies these models, namely that any genuine integration of theistic and scientific belief must posit the causal closure of the physical on pain of violating well-established conservation principles, is mistaken.