权利游戏——中国文化中的人情对腐败意识的影响

腐败是危害社会公正、法治的不良现象。为考察中国文化中的人情对腐败意图的影响,通过两轮问卷向190名大学生进行调查,结果发现:(1)人情不是单一整体,而是包含情感、资源、规范三个维度的复杂构念;(2)人情中的资源维度显著正向影响腐败意图,并且这一过程不受道德认同的影响。研究结果说明,为建立一个清廉、和谐的社会,人情中的不良成分,如利用人情资源获得优先对待必须被避免。     

Précis of Justice,Luck, and Knowledge*

Justice, Luck, and Knowledge (JLK) contributes to recent developments in two areas, moral responsibility and distributive justice. Prominent luck‐neutralizing approaches to distributive justice, exemplified in work by Cohen and by Roemer, argue that justice requires equal distribution of goods for which people aren't responsible. Such views of justice haven't focused attention on responsibility itself. Meanwhile, responsibility has been illuminat‐ingly articulated in work including, and influenced by, Frankfurt's seminal essays. My book brings these separate lines of work, on justice and on responsibility, into contact, examining how the new articulation of responsibility constrains the roles responsibility can play in distributive justice. Part I focuses on responsibility and its inverse correlate, luck; Part II assesses responsibility‐based approaches to justice in light of preceding arguments about responsibility. (See JLK, 4–5 on responsibility, reactive attitudes, and accountability.)     

组织承诺和亲组织的非伦理行为关系:道德认同的调节作用

亲组织的非伦理行为(unethical pro-organizational behaviors,UPB)指员工为了其所属的组织利益而从事有违伦理的行为。研究探讨了组织承诺与UPB的关系,以及道德认同在其间的调节作用。研究发现,组织承诺与内化道德认同、象征化道德认同对UPB的影响存在三元交互的关系;组织承诺对UPB的影响主要体现在低内化道德认同/高象征化道德认同者中。     

Remedial responsibilities beyond nations

David Miller's theory of nationalism and national responsibility offers the leading alternative ‘anticosmopolitan’ theory of global justice. His theory claims that ‘nations’ may be held responsible for the benefits and harms resulting from their collective decisions. Nations may be held remedially responsible to help nations in need even where the former lack causal or moral responsibility, for example. This article critically examines Miller's position that remedial responsibilities – the responsibilities of nations to remedy others in need – can and should only be satisfied by nations. I argue that the characteristics that define and justify a particular understanding of nationalism extend to further constructions of identity, such as religious affiliation and other connections. The problem with Miller's position is that it is overly narrow by focusing solely on our national identities as the characteristic most relevant for determining remedial responsibilities. It is possible and desirable to widen our focus, enriching our understanding of global justice and remedial responsibility. Moreover, this wider perspective is an extension, and not a break from, Miller's position. Our shared identities should have significance for considerations of global justice and they can help us to develop a more robust view of anticosmopolitanism.     

The Internal Consistency of Moral Reasoning: A Multitrait-Multimethod Assessment

The consistency of moral judgment across five dimensions (immanent justice, moral realism, retribution vs. restitution, efficacy of severe punishment, and communicable responsibility) from two basic, structural components of the cognitive-developmental approach was examined. The two components were (a) the more general concept of level and (b) the more specific concept of stage. Multitrait-multimethod analysis supported the compatibility between the two constructs. The methods differed in their degree of association between the five measured dimensions; the stage technique appeared to be more consistent than the level scale. Finally, comparisons between dimensions indicated that the notion of moral development seems to be multidimensional, vis-à-vis unidimensional, as originally implied by Piaget and later by Kohlberg.     

HOLDING ONE ANOTHER (WELL, WRONGLY, CLUMSILY) IN A TIME OF DEMENTIA

Abstract: This essay takes a close look at a species of care that is particularly needed by people with progressive dementias but that has not been much discussed in the bioethics literature: the activity of holding the person in her or his identity. It presses the claim that close family members have a special responsibility to hold on to the demented person's identity for her or him, and offers some criteria for doing this morally well or badly. Finally, it considers how even those with dementia can hold others in their identities, and suggests that this kind of holding too can have great moral worth.     

组织政治知觉对乡村教师离职意向的影响:组织公平和组织认同的中介作用

以353名乡村中小学教师为样本,采用结构方程模型等统计方法,分析了组织政治知觉对乡村教师离职意向的影响,以及组织公平和组织认同的中介作用。结果表明：（1）组织政治知觉与乡村教师离职意向之间存在显著正相关,组织政治知觉与组织公平之间存在显著负相关;组织公平与组织认同之间存在显著正相关;组织认同与乡村教师离职意向之间存在显著负相关。（2）组织公平和组织认同在组织政治知觉对乡村教师离职意向的影响中起双重中介作用。     

青少年网络不道德行为与父母教养方式的关系——道德脱离、责任心、道德同一性的中介作用

研究采用问卷法,对764名青少年进行测试,用结构方程模型检验了教养方式、责任心、道德同一性、道德脱离和网络不道德行为之间的关系模型。结果表明,拒绝型教养方式通过责任心、道德同一性和道德脱离的中介来间接影响网络不道德行为。责任心可以直接作用于网络不道德行为,也可以通过道德脱离的中介来影响网络不道德行为。道德同一性只能通过道德脱离来影响不道德行为。     

The developmental roots of social responsibility in childhood and adolescence

Social responsibility is a value orientation, rooted in democratic relationships with others and moral principles of care and justice, that motivates certain civic actions. Given its relevance for building stronger relationships and communities, the development of social responsibility within individuals should be a more concerted focus for developmental scholars and youth practitioners. During childhood and adolescence, the developmental roots of individuals' social responsibility lie in the growth of executive function, empathy and emotion regulation, and identity. Efforts to cultivate children and adolescents' social responsibility in the proximal settings of their everyday lives should emphasize modeling prosocial behaviors, communicating concerns for others, and creating opportunities to practice civic skills.     

The role of moral identity in the aftermath of dishonesty

People lie on a regular basis. However, lying can pose a threat to the self-view of being an honest and moral person. How do people respond to their previous dishonest acts? A way to deal with psychological discomfort arisen for previous lying is reconfirming oneself to be an honest and moral person, for example, by showing subsequent moral behavior. We hypothesize that people engage in this reconfirmation depending on whether their moral identity is central to their self-concept. This was supported in three studies in which, compared to low moral identifiers, high moral identifiers engaged in more efforts to uphold a moral self-image and were more likely to show a compensatory reaction rather than a consistency reaction to their previous dishonesty. Implications for the topics of moral self-regulation and compensatory ethics and for the concept of moral identity are discussed.     

公民的两种身份及其道德要求

“公民道德”意义上的公民具有两种身份,一是法律身份,一是社会身份。不同的身份决定了对个体不同的道德要求。一般来说,这两种身份统一于一个具有完全责任能力的个体之中,不同的身份只能出现在不同的场合或者承载不同的社会关系,场合不同、社会关系不同,对他的道德要求就不一样,二者不能混淆,即身份是不能僭越也不能放弃。但是,两种身份的道德要求在底线上是一致,这就是说,两种身份的责任和道德要求在特定的场合和社会关系之中可以融通。     

Carol Gilligan's theory of sex differences in the development of moral reasoning during adolescence

Gilligan's work, which focuses on sex differences in moral reasoning, the perception of violence, the resolution of sexual dilemmas and abortion decisions, poses a major challenge to Kohlberg's theory by introducing a feminist perspective of moral development. Kohlberg had shown that the average female attained a moral judgment rating of stage three (good boy-nice girl), while adolescent males score at level four (law and order) and are more likely to move on to postconventional levels. Gilligan suggests that these findings reveal a gender bias, not that females are less mature than boys. Men and women follow different voices. Men tend to organize social relationships in a hierarchical order and subscribe to a morality of rights. Females value interpersonal connectedness, care, sensitivity, and responsibility to people. Kohlberg's scoring criteria give the interpersonal care orientations of females lower ratings than the principled justice orientation. Hence, Gilligan identifies different developmental stages for females. However, she does not claim that one system is better; both are equally valid. Only by integrating these complementary male (justice) and female (care) orientations will we be able to realize our full human potential in moral development.     

Moral identity and education in a multicultural society

In answering the question, “Which moral identity has to be developed in a multicultural society?” we draw a distinction between public and non-public identities of persons. On our view, a liberal democracy is characterized by a specific conception of these two central components of moral identity. In section 2, we concentrate on the public identity, while, in section 3, the nonpublic identity is the centre of interest. In explaining these main components of moral identity, we will appeal to those aspects of identity as set out by Rorty &; Wong which are constitutive of moral identity.     

Retributive and restorative justice: Importance of crime severity and shared identity in people's justice responses

Retributive and restorative justice present two different responses to wrongdoing: one that focuses on addressing the moral wrong through punitive sanctions (retribution) and one that focuses on addressing the harm that has been caused through reparative sanctions (restoration). Psychological investigations of what factors influence which justice outcome that people desire (retributive, restorative, or both) have focused on two constructs: crime severity and shared identity. The crime severity approach contends that people can have multiple justice goals, and which justice goals people want to fulfil is dependent on the salient features of the situation (such as offence seriousness). The shared identity approach argues that people's desire for restoration or retribution is dependent on the shared identity and perceptions of value consensus between offender and victim in the judgement context. The findings related to both of these factors are reviewed, and possibilities for future research integrating these two approaches are discussed.     

Maturity is coherent: Structural and content-specific coherence in adolescent moral identity

Identity narrative may involve considerable variations in structural and content-specific coherence. These variations are potentially relevant to the development of moral commitment in adolescence. The present study analyzed coherence in moral identity narratives for a matched comparison sample of urban adolescents. Thirty nominated adolescent moral exemplars and 30 everyday comparators were given interview prompts designed to tap identity narrative. Structural and content-specific coherence dimensions were assessed with a palette of computational techniques known as coh-metrix. Consistent with study hypotheses, exemplar adolescent moral identity narratives generally evinced greater structural and content-specific coherence than everyday comparators, particularly on causality and agentic intentionality dimensions. Findings suggest that moral identity coherence is a kind of expertise fixed in developmental processes and associated with real-world action.     

Solidarity,justice, and recognition of the other

Solidarity has for a long time been referred to as the core value underpinning European health and welfare systems. But there has been debate in recent years about whether solidarity, with its alleged communitarian content, can be reconciled with the emphasis on individual freedom and personal autonomy. One may wonder whether there is still a place for solidarity, and whether the concept of justice should be embraced to analyse the moral issues regarding access to health care. In this article, I will answer this question by analysing the normative foundations of the concept of justice, followed by a deeper examination of the concept of solidarity in continental philosophy. More specifically, I will compare the philosophical traditions rooted in Kant (with emphasis on autonomy and individual rights) to approaches rooted in Hegel (with emphasis on individual relations of recognition). In addition, I will present the work of Avishai Margalit on the decent society to criticize a predominantly liberal approach to access to health care. The importance of solidarity lies particularly in its emphasis on relational aspects and the role of recognition in care practices, which are usually ignored in liberal approaches to justice. However, the article will argue that solidarity is not an alternative to a rights-based concept of justice, but must be considered as a necessary complement to it.     

Post-conventional moral reasoning and reputation

Kohlberg’s theory of moral development conceives conventional and post-conventional moral reasoning as consecutive levels in a developmental sequence. This claim was examined in terms of the relationship between preference for these two styles of reasoning on the one hand and moral identity as perceived by others (reputation) and as self-perceived and on the other. Participants (n = 172), in groups of four mutual acquaintances, provided ratings of one another’s standing, and estimates of their own standing and reputation, on four trait dimensions (moral responsibility, consideration for others, respect for authority, and political orientation). Post-conventional moral reasoning, assessed using the Defining Issues Test, was not significantly related either to reputation or to self-rating on any dimension except political orientation. Conventional reasoning was related to politics though in the opposite direction, but additionally to both self- and other-ratings of moral responsibility and to the corresponding ratings of respect for authority. Findings do not support the view that the conventional/post-conventional distinction in moral reasoning is a developmental difference. An alternative proposed is that these are independent domains of moral thought, related to quite different aspects of social behaviour and political attitudes.     

自我同一性研究的新模型——双环模型

自Erikson提出自我同一性的概念以来,它一直是发展心理学的重要课题,这方面的实证研究主要基于Marcia提出的同一性状态模型。随后的研究者Luyckx等人不断整合和改进状态模型,并结合自我关注领域对反思型自我关注和沉浸型自我关注的区分,提出了双环模型的理论。双环模型理论认为,广度探索、深度探索、沉浸探索、做出承诺和认同承诺五个维度构成了自我同一性形成和发展的两个环——"承诺形成环"和"承诺评价环",两个环之间不断地发生着动态的交互作用,其结果造成了自我同一性形成和发展的6种状态:达成,早闭,沉浸延缓,轻松混淆,扩散混淆和未分化。     

Mencius,the Feminine Perspective and Impartiality

In her well-known In A Different Voice, Gilligan argues that the male and female approaches to morality are fundamentally opposed to each other. The masculine approach emphasizes impartial justice, and the application of a 'hierarchy' of rules. In contrast, the feminine approach is grounded in care and concern for others, and emphasizes flexibility and attention to context when making moral decisions. This paper offers a critique of Gilligan's views through a consideration of Mencian morality. Mencius inhabits the 'feminine' perspective insofar as his morality is grounded in care and responsibility. However, he develops from this a philosophy of government which recognizes the need for impartial justice to apply among citizens. Mencius's views show that, pace Gilligan, there is no inherent incompatibility between 'feminine' care and concern and 'male' impartial justice. It is possible for the latter to be founded upon the former.     

Recontextualising moral injury among military veterans: An integrative theoretical review

Moral injury was originally conceived as a socially-inflicted wound of betrayal experienced by military veterans (Shay, 1994). However, moral injury has since been redefined by psychological researchers as an individualised, predominantly perpetration-driven, and psychopathological phenomenon (e.g., Currier et al., 2015; Jinkerson, 2016). However, social scientific researchers (e.g., Hodgson & Carey, 2017; Molendijk, 2019; Wiinikka-Lydon, 2017) have contested mainstream psychology's medicalisation and decontextualisation of moral injury. This theoretical review integrates insights from across these discourses, and brings them into dialogue with ideas from moral psychology, evolutionary science, and community psychology. The aim of this cross-disciplinary review is to promote a more holistic understanding of moral injury that does justice to its individual and social dimensions. Drawing on these different theoretical strands, this paper proposes that moral injury can be best understood as a psychological wound to basic human needs for social belonging and cohesion. The implications of this integrative understanding of moral injury for applied psychologists and other societal actors are explored. While the relevance of moral injury to civilian populations such as health and social care professionals is clear (e.g., Dombo et al., 2013; French et al., 2021), this paper focuses on military veterans, whose experiences originally prompted the coinage of the term. Please refer to the Supplementary Material section to find this article's Community and Social Impact Statement.