Blockchain,The Greater Good,and Human and Civil Rights

The central theme of this paper is that the development of a technology that is predicted to have a major impact on the way we transact with each other should be a matter where the needs of society at large are taken into account. Where the technology is one that emerges from the domain of the Internet, inclusivity becomes even more acute in order to avoid widening the already existing gap in reaping the “digital dividend.” With blockchain, the obligation could even be seen as a moral one, as blockchain is said to have the potential to negate the scope for the abuse of trust by states and institutions. This could be a game changer in areas such as public procurement and the conduct of elections where abuse can lead to the denial of essential resources and a concomitant loss of life, or to conflict and mass killings. Blockchain presents an opportunity for the Internet development community to claim a degree of recognition in the human rights realm by aiding civil intervention in areas where military intervention has been deemed inappropriate.     

IN DEFENSE OF PUBLICS: PROJECTION,BIAS, AND CULTURAL NARRATIVES IN SCIENCE AND RELIGION DEBATES

John H. Evans's recent book Morals Not Knowledge is a timely argument to recognize broader social and cultural factors that might impact what U.S. religious publics think about the relationship between science and religion and their attitudes toward science and/or religion. While Evans's focus is primarily on what can be classed as moral issues, this response argues that there are other factors that sit within neither the older epistemic conflict model approach nor a moral conflict model approach that also merit further investigation. There is a significant need for further research that examines the social, psychological, (geo)political, and broader cultural factors shaping people's social identities in relation to science and religion debates. When undertaking such research, we need to be wary of creating a binary between scholarly and public space discourse. Social scientific research in this field should be led by public perceptions, attitudes, and views, not by concepts or frameworks that we project onto them.     

More Than Words: Place,Discourse and the Struggle over Public Space in Barcelona

The social construction of human-environment relations is a central concern of an emerging tradition of research on place, which extends the so-called “discursive turn” in social psychology. This research highlights the primary role of everyday linguistic practices in the production of place meanings, challenging the prevailing tendency among environmental psychologists to treat place meanings mainly as an expression of individual cognitions. By the same token, in this article we argue that research on human-environment relations also has the potential to enrich the field of discursive psychology, tempting discursive researchers to move beyond their customary focus on verbal and written texts. Specifically, we propose an analytic framework that transcends the dualism between the material and discursive dimensions of human-environment relations. In order to develop this argument, we outline the novel concept of place-assemblage and illustrate its utility by conducting an analysis of a recent conflict over a public space in Barcelona. This analysis shows how discursive constructions of the development of this public space over time were inextricably entwined with other kinds of material and embodied practices—practices through which place meanings were actively performed, reproduced and contested.     

Spiritual struggles and compassion: the positive side of moral concerns

A large body of research has focused on the negative consequences associated with spiritual struggles, with little consideration to the potential positive aspects of these experiences. To fill this void in literature, we investigated the relationship between spiritual struggles and state compassion using film methodology. The results of this study show that the moral concerns component of spiritual struggles is the only one that predicted feelings of compassion, and this relation was not explained by other individual differences factors. The results demonstrated that one facet of spiritual struggles can predict positive outcomes, such as compassion.     

Changing Gender Norms for Alcohol Consumption: Social Drinking and Lowered Inhibitions at Bachelorette Parties

In this research, we examined the role of alcohol as both substance and symbol at bachelorette parties. The bachelorette party is characterized by ritualized embarrassment of the bride and by sexualized games, both of which are made easier by heavy alcohol consumption. As there are few occasions when it is considered socially acceptable for women to drink, the bachelorette party provides a unique opportunity to explore womens social drinking and public drunkenness. Based on interviews with 51 women we found that drinking seemed to add to the fun of bachelorette parties and that group alcohol consumption appeared to increase social solidarity as women at bachelorette parties bonded over their shared experience. Finally, women relied on alcohol to lower inhibitions so that they were able to feel justified in engaging in deviant behavior. Womens use of alcohol in this ritual challenges existing gender norms and conceptions of masculinity and femininity.     

Is the moral domain unique? A social influence perspective for the study of moral cognition

The nature of the cognitive processes that give rise to moral judgment and behavior has been a central question of psychology for decades. In this paper, we suggest that an often ignored yet fruitful stream of research for informing current debates on the nature of moral cognition is social influence. We introduce what we call the “social‐moderation‐of‐process” perspective, a methodological framework for leveraging insights from social influence research to inform debates in moral psychology over the mechanisms underlying moral cognition and the moral domains in which those mechanisms operate. We demonstrate the utility of the social‐moderation‐of‐process perspective by providing a detailed example of how research on social influence in behavioral ethics can be utilized to test a research question related to a debate between two prominent theories in moral psychology. We then detail how researchers across the field of moral psychology can utilize our social‐moderation‐of‐process perspective.     

Committed compliance,moral self,and internalization: a mediational model

Previous research has established that children's committed, eager, willing compliance with maternal control promotes moral internalization, whereas their opposition interferes with internalization; but the causal mechanism responsible for those links is unknown. A mediational model is tested in which committed compliance and opposition are seen as influencing the child's emerging view of self on moral dimensions, and this "moral self," in turn, regulates moral conduct. Committed compliance and opposition were observed in naturalistic mother-child discipline contexts involving "do" and "don't" demands at 14, 22, 33, and 45 months. An interactive interview and observations were used to measure the moral self and internalization at 56 months (N = 74). The mediational model, involving committed compliance and opposition in the "don't" demand context, was supported, but only for boys.     

Financial deprivation selectively shifts moral standards and compromises moral decisions

Previous research suggests people firmly value moral standards. However, research has also shown that various factors can compromise moral behavior. Inspired by the recent financial turmoil, we investigate whether financial deprivation might shift people’s moral standards and consequently compromise their moral decisions. Across one pilot survey and five experiments, we find that people believe financial deprivation should not excuse immoral conduct; yet when people actually experience deprivation they seem to apply their moral standards more leniently. Thus, people who feel deprived tend to cheat more for financial gains and judge deprived moral offenders who cheat for financial gains less harshly. These effects are mediated by shifts in people’s moral standards: beliefs in whether deprivation is an acceptable reason for immorality. The effect of deprivation on immoral conduct diminishes when it is explicit that immoral conduct cannot help alleviate imbalances in deprived actors’ financial states, when financial deprivation seems fair or deserved, and when acting immorally seems unfair.     

Terrorism,Identity, and Public Order: A Perspective From Goffman

From Erving Goffman's (1971) dramaturgical perspective, terrorism is interpretable as an indicator of, threat to, and frame for understanding public order. Public order emerges wherever strangers commingle. It is a foundation for social order more generally. Dramaturgically, public order is underwritten by inferences about strangers' identities based on appearances writ large. Those inferences in turn are warranted by moral assumptions that actors are who they appear to be and that apparent actors will act in dutiful ways that sustain selves and their meanings in the situation and into the future. These assumptions are warranted by the trust that persons in a common space bestow on each other. Terrorism violates the trust, moral assumptions, and identity inferences. As such, it generates an identity transitivity that weakens public order and threatens the security of identities in public space. The issue is to share cultural assumptions of self as inviolable and of appearances as trustworthy to warrant public order.     

License to Ill: The Effects of Corporate Social Responsibility and CEO Moral Identity on Corporate Social Irresponsibility

Although managers and researchers have invested considerable effort into understanding corporate social responsibility (CSR), less is known about corporate social irresponsibility (CSiR). Drawing on strategic leadership and moral licensing research, we address this gap by considering the relationship between CSR and CSiR. We predict that prior CSR is positively associated with subsequent CSiR because the moral credits achieved through CSR enable leaders to engage in less ethical stakeholder treatment. Further, we hypothesize that leaders’ moral identity symbolization, or the degree to which being moral is expressed outwardly to the public through actions and behavior, will moderate the CSR–CSiR relationship, such that the relationship will be stronger when CEOs are high on moral identity symbolization rather than low on moral identity symbolization. Through an archival study of 49 Fortune 500 firms, we find support for our hypotheses.     

Situationism and the problem of moral improvement

A wealth of research in social psychology indicates that various ethically arbitrary situational factors exert a surprisingly powerful influence on moral conduct. Empirically-minded philosophers have argued over the last two decades that this evidence challenges Aristotelian virtue ethics. John Doris, Gilbert Harman, and Maria Merritt have argued that situationist moral psychology – as opposed to Aristotelian moral psychology – is better suited to the practical aim of helping agents act better. The Aristotelian account, with its emphasis on individual factors, invites too much risk of morally bad conduct insofar as it ignores the power of situational factors which lead us astray. Moral agents are often better off detecting and intervening on situational factors to help themselves act better. This paper offers an argument against the claim that situationism enjoys practical advantages over Aristotelian virtue ethics. There is empirical evidence suggesting that people can improve their behavior via Aristotelian strategies of deliberate self-improvement. This evidence also suggests that focusing our ethical attention on morally trivial factors may result in worse overall conduct. Accordingly, Aristotelianism may fare better than situationism on the practical issue of moral improvement.     

The what,how, and why of moralization: A review of current definitions,methods, and evidence in moralization research

Moralization has major social and political implications. Although there is a depth of research on the nature and implications of moral attitudes and moral convictions, there has been less of a focus on the psychological processes by which actions, attitudes, or entities become moralized, or move from lesser to greater moral significance, and the research that does exist is highly fragmented. In the present paper, we provide a two‐factor structure for understanding the current state of research on moralization, categorizing extant moralization research by (1) whether it examines judgments of actions, attitudes, or entities and (2) whether it captures moral recognition (the shift from neutral to moral), or moral amplification. Using this framework, we then consider the various routes through which moralization may occur, discuss emerging research on the influence that social norms can have on this process, and address future areas of research. Overall, we hope to provide some initial steps toward developing a more integrated framework for understanding moralization.     

声誉关注与社会距离对伤害困境中道德决策的影响：来自行为与ERPs的证据

在社会交往中, 声誉关注是人类合作行为和道德判断的重要决定因素之一。以往研究只是单独考察声誉关注或社会距离会如何影响道德决策行为, 但两者如何交互影响道德决策尚不清楚, 尤其是禁止性道德范畴领域(如, 伤害他人行为)下道德决策的认知神经机制。本研究要求被试在匿名或公开情境下决策是否愿意对不同社会距离他人(朋友、熟人、陌生人)实施疼痛电击以增加自己的金钱收益, 同时记录其决策时的行为和神经反应。结果发现, 匿名情境下被试对朋友的电击伤害要显著低于对熟人和陌生人的, 表现出一种明显的“利己的利他主义”决策倾向; 与朋友和陌生人相比, 被试在涉及熟人的两难决策中花费了更长的时间, 体验到了更强烈的厌恶情绪, 并诱发了更大波幅的与情绪反应有关的P260成分, 以及与认知推理有关的晚期正成分(LPP: 300~450 ms), 表现出一种典型的“熟人效应”。然而, 行为与ERP指标上的这些差异在公开情境下均显著减弱了。这表明个体在禁止性道德范畴领域下的道德决策遵循着一种“利己的利他主义”的道德原则, 熟人关系的不确定性会在道德决策中诱发强烈的负性情绪和认知负荷, 而声誉关注削弱了利己倾向和人际关系的不确定性所带来的厌恶情绪和认知冲突。     

From Psychologism to Personhood: Honneth, Recognition, and the Making of Persons

The paper explores the philosophical anthropology and the moral grammar of recognition. It does so by examining how the formation of the self is informed by social recognition, the result of which can motivate individuals and groups to engage in struggles for recognition. To pursue this task, the discussion focuses on the insights of Honneth, who grounds his theory of recognition in the intersubjective relations between persons. The idea that recognition impacts the formation of personal identity is regarded as susceptible to the charge of reducing recognition demands into demands for satisfying psychological needs. Contrary to this worry, the central claim of the paper is that such an identity-based understanding of recognition can still be salvaged. More precisely, this can be done by conceiving of demands of recognition as demands for inclusion into personhood through which the moral dimension of recognition struggles is properly understood. This article concludes that despite its potential ambiguities, the notion of personhood and its relation to recognition remains philosophically defensible.     

Children's conscience and self-regulation

We focus on children's conscience, an inner guiding system responsible for the gradual emergence and maintenance of self-regulation. Drawing from our research program that has encompassed three large longitudinal studies cumulatively covering the first 6 years of life, we discuss two major components of conscience: moral emotions (guilt, discomfort following transgressions) and moral conduct compatible with rules and standards. We discuss the organization of young children's conscience, focusing on relations between moral emotions and moral conduct, and the development of conscience, focusing on its early form: the child's eager, willing stance toward parental socialization. We also review research on two major sets of influences that predict individual differences in moral emotions and moral conduct: biologically based temperament and socialization in the family. We discuss two inhibitory systems of temperament-fearfulness and effortful control-and several features of socialization, including the style of parental discipline and the quality of the parent-child relationship. Early conscience is an important early personality system, coherently organized, relatively stable over time, and subject to individual differences that emerge as a result of a complex interplay between children's temperamental individuality and socialization in the family.     

Spanning our differences: moral psychology,physician beliefs,and the practice of medicine

Moral pluralism is the norm in contemporary society. Even the best philosophical arguments rarely persuade moral opponents who differ at a foundational level. This has been vividly illustrated in contemporary debates in bioethics surrounding contentious issues such as abortion and euthanasia. It is readily apparent that bioethics discourse lacks an empirical explanation for the broad differences about various topics in bioethics and health policy. In recent years, social and cognitive psychology has generated novel approaches for defining basic differences in moral intuitions generally. We propose that if empirical research using social intuitionist theory explains why people disagree with one another over moral issues, then the results of such research might help people debate their moral differences in a more constructive and civil manner. We illustrate the utility of social intuitionism with data from a national physician survey.     

A Political Account of Corporate Moral Responsibility

Should we conceive of corporations as entities to which moral responsibility can be attributed? This contribution presents what we will call a political account of corporate moral responsibility. We argue that in modern, liberal democratic societies, there is an underlying political need to attribute greater levels of moral responsibility to corporations. Corporate moral responsibility is essential to the maintenance of social coordination that both advances social welfare and protects citizens’ moral entitlements. This political account posits a special capacity of self-governance that corporations can intelligibly be said to possess. Corporations can be said to be “administrators of duty” in that they can voluntarily incorporate moral principles into their decision-making processes about how to conduct business. This account supplements and partly transforms earlier pragmatic accounts of corporate moral responsibility by disentangling responsibility from its conventional linkages with accountability, blame and punishment. It thereby represents a distinctive way to defend corporate moral responsibility and shows how Kantian thinking can be helpful in disentangling the problems surrounding the concept.     

ETHICS AND OBSERVATION: DEWEY,THOREAU, AND HARMAN

Abstract: In 1929, John Dewey said that “the problem of restoring integration and cooperation between man's beliefs about the world in which he lives and his beliefs about the values and purposes that should direct his conduct is the deepest problem of human life.” Using this as its theme, this article begins with an examination of Gilbert Harman's reasons for denying the existence of moral facts. It then presents an alternative account of the relationship between science and ethics, making use of the writings of Dewey and Henry David Thoreau. For both Dewey and Thoreau, the dichotomy between a scientific approach to the world and an ethical approach to the world is a false one. The article explores the reasons for believing that the dichotomy is a false one, agreeing with Thoreau that there “is no exclusively moral law—there is no exclusively physical law.”     

Reflections and Confessions of a Pedagogue

In light of increasing levels of polarization between liberals and conservatives both in the classroom and in the wider culture, this article uses an introductory seminary course as a springboard for reflection upon pedagogical practices and assumptions to help address this divide. Special attention is given to the work of moral psychologist, Jonathan Haidt, as presented in his book, The Righteous Mind: Why Good People are Divided by Politics and Religion (2012). Haidt’s work seeks to enhance mutual understanding between persons on both sides of political and religious debates by showing that there are multiple legitimate foundations for making moral judgments. Although he does not frame his argument explicitly in terms of the mind-body problem, he consistently challenges the way western philosophy and psychology have privileged individual reason over the passions, social intuition, and other automatic processes associated with the body. He further challenges this age-old dualism by drawing upon body-related metaphors to make his case against moral monism and a narrow understanding of cognition restricted to conscious reasoning, exclusive of intuition and emotion as additional forms of information processing. Thus, the research of Haidt and other psychologists can contribute some “new directions” to the way we conceive of and teach in relationship to the “old connections” of body/mind and self/other (the theme of the 2012 Conference of the Group for New Directions in Pastoral Theology).