Oskar Schindler and Moral Theory

ABSTRACT Imagine Oskar Schindler before the bar of moral theory. Schindler, a minor industrialist, sheltered more than 1000 Jews during the Holocaust. This would seem to be a record of virtue. Or is it? The dominant consensus in moral theory stresses a rationality and universality of judgement and action that Oskar did not even consider. Efforts to interpret Schindler in universal terms by reference to human rights or to the tenet that ought implies can are entertained and denied. If Schindler's deeds are moral reality, the consensus in contemporary moral theory is the poorer for being unable to recognise them. Schindler's virtue is noteworthy in its own right and also as a limiting case for the mainline of contemporary moral theory.     

The Rationality of Ultimate Concern: Moral Exemplars,Theological Ethics,and the Science of Moral Cognition

This paper argues that consideration of moral exemplars may provide a means for integrating insights across philosophical ethics, theological ethics, and the scientific study of moral cognition. Key to this endeavor is an understanding of the relation of cognition and emotion in ethical decision-making, a relation that is usually understood to be oppositional but which in proper circumstances may be understood to be quite the opposite. Indeed, a distinctive feature of moral exemplarity may consist in the ability to properly integrate the emotions into the moral life, and reference to and imitation of exemplars may involve a referencing and imitating of the emotions of the exemplar.     

Coaches Who Care: Moral Exemplars in Collegiate Athletics

This study examines moral exemplar coaches to better understand how they are able to maintain integrity in the high-stakes environment of NCAA Division-I college sport. In-depth interviews based on moral exemplar and moral identity development theories were conducted with peer-nominated, “moral exemplar” Division-I collegiate head coaches (n?=?12). Interviews elicited themes of moral exemplarity, including, for example, having an internalized moral compass and engaging in ongoing personal and professional growth. Illuminating themes and mechanisms by which these coaches develop and sustain moral identity can inform applied work with coach education efforts for current and future members of the profession.

Lay Summary:

This study looks at coaches who are known by their peers and athletic directors as having strong morals and integrity despite the challenges they face balancing the competing values of fostering athlete well-being with winning while working in the highly competitive environment of National Collegiate Athletic Association Division I athletics.     

Moral Courage and Facing Others

Abstract

Moral courage involves acting in the service of one’s convictions, in spite of the risk of retaliation or punishment. I suggest that moral courage also involves a capacity to face others as moral agents, and thus in a manner that does not objectify them. A moral stand can only be taken toward another moral agent. Often, we find ourselves unable to face others in this way, because to do so is frightening, or because we are consumed by blinding anger. But without facing others as moral subjects, we risk moral cowardice on the one hand and moral fanaticism on the other.     

Fostering Contact After Historical Atrocities: The Potential of Moral Exemplars

Intergroup contact is a known remedy for complicated intergroup relations. At the same time, contact is rare in postconflict settings. In the present article, we examine whether exposure to narratives about moral exemplars (i.e., members of a perpetrator group who acted morally and in opposition to the passivity or aggression displayed by majority) could increase openness to contact among historical adversaries. In Study 1 (N = 73), presenting members of a historical perpetrator group with information about ingroup moral exemplars led to a decrease of prejudice towards individuals from a historical victim group, which, in turn, resulted in higher openness to contact with them. In Study 2 (N = 100) and 3 (N = 92), exposure to narratives about outgroup moral exemplars in a historically victimized group increased openness to contact with members of a perpetrator group. These effects were mediated by a decrease in prejudice (Studies 2 and 3) and by an increase in trust towards historical perpetrators (Study 2).     

Antigone's Mirrors: Reflections on Moral Madness

Sophocles's Antigone continues to attract attention for its portrayal of the themes of moral agency and sexual difference. In this paper I argue that the contradictory factors which constitute Antigone's social identity work against the possibility of assessing her actions as either “virtuous” or not. I challenge readings of the play which suggest either that individual moral agency is sexually neutral or that women's action is necessarily and simply in direct opposition to the interests of the public sphere.     

Reflections on a Crisis: Political Disenchantment,Moral Desolation,and Political Integrity

Declining levels of political trust and voter turnout, the shift towards populist politics marked by appeals to ‘the people’ and a rejection of ‘politics-as-usual’, are just some of the commonly cited manifestations of our culture of political disaffection. Democratic politics, it is argued, is in crisis. Whilst considerable energy has been expended on the task of lamenting the status of our politics and pondering over recommendations to tackle this perceived crisis, amid this raft of complaints and solutions lurks confusion. This paper seeks to explore the neglected question of what the precise nature of the crisis with which we are confronted involves, and, in so doing, to go some way towards untangling our confusion. Taking my cue from Machiavelli and his value-pluralist heirs, I argue that there is a rift between a morally admirable and a virtuous political life. Failure to appreciate this possibility causes narrations of crisis to misconstrue the moral messiness of politics in ways that lead us to misunderstand how we should respond to disenchantment. Specifically, I suggest that: (i) we think that there is a moral crisis in politics because we have an unsatisfactorily idealistic understanding of political integrity in the first place; and (ii) it is a mistake to imagine that the moral purification of politics is possible or desirable. Put simply, our crisis is not moral per se but primarily philosophical in nature: it relates to the very concepts we employ—the qualities of character and context we presuppose whilst pondering over political integrity.     

厘清伦理与道德的关系

伦理与道德是伦理学的两个最基本概念。从古至今,关于什么是“伦理”,什么是“道德”,以及二者到底有着什么样的关系,一直就是伦理学界讨论的主要话题之一。伦理与道德的关系十分紧密,以至于我们经常将二者混同,但是严格地讲,伦理与道德是有着显著区别的两个概念。     

关于孝德的思考

本文旨在对传统孝德进行祛除糟粕 ,存扬精华的分析 ,从传统孝德所包含的尊老、养老、敬老、送老、祭祀等基本要求中 ,发掘出孝德在当今道德建设中的积极意义 ,提出应该发扬孝德中平等博爱、教人从善、珍爱生命的道德价值的观点。     

Judging Yourself as You Judge Others: Moral Development and Exculpation

This study investigated two main issues: Whether people's judgments about real-life moral transgressions are affected by the role they play in them and whether self-serving biases in such judgments vary with level of moral development. One-hundred twenty university students took Colby and Kohlberg's (1987) test of moral judgment and made open-ended and rating-scale judgments about three real-life transgressions they considered moral in nature. As expected, participants made more exculpatory judgments about transgressions they committed than they did about transgressions others committed, but participants did not judge transgressions committed against them more harshly than they judged transgressions committed against others. The higher participants scored on Kohlberg's test the less they externalized and excused their moral transgressions. Contrary to expectation, this relation also applied to moral judgments about transgressions committed by others against others. These findings have important implications for models of moral development and social cognition.     

Exemplars,ethics, and illness narratives

Many people report that reading first-person narratives of the experience of illness can be morally instructive or educative. But although they are ubiquitous and typically sincere, the precise nature of such educative experiences is puzzling, for those narratives typically lack the features that modern philosophers regard as constitutive of moral reason. I argue that such puzzlement should disappear, and the morally educative power of illness narratives explained, if one distinguishes two different styles of moral reasoning: an inferentialist style that generates the puzzlement and an alternative exemplarist style that offers a compelling explanation of the morally educative power of pathographic literature.     

Moral and Metaphysical Reflections on Multiple Personality Disorder

Theoretical Medicine and Bioethics -     

Exemplars, prototypes, and the flexibility of classification models

J. P. Minda and J. D. Smith (2001) showed that a prototype model outperforms an exemplar model, especially in larger categories or categories that contained more complex stimuli. R. M. Nosofsky and S. R. Zaki (2002) showed that an exemplar model with a response-scaling mechanism outperforms a prototype model. The authors of the current study investigated whether excessive model flexibility could explain these results. Using cross-validation, the authors demonstrated that both the prototype model and the exemplar model with a response-scaling mechanism suffered from overfilling in the linearly separable category structure. The results illustrate the need to make sure that the best-fitting model is not chasing error variance instead of variance attributed to the cognitive process it is supposed to model.     

改革开放以来高校德育的回顾与思考

本文通过回顾改革开放以来高校德育工作的发展历程,客观地分析和评价了当前大学生的思想道德状况,对如何增强大学德育工作的针对性和实效性问题进行了创新性的探索。并提出从目前大学德育的实际出发,应高度重视对隐性教育法、新的价值澄清法和网络教育法的研究。