Is Moral Responsibility Essentially Interpersonal? A Reply to Zimmerman

According to Michael Zimmerman, no interpretation of the idea that moral responsibility is essentially interpersonal captures a significant truth. He raises several worries about the Strawsonian view that moral responsibility consists in susceptibility to the reactive attitudes and claims that this view at best supports only an etiolated interpretation of the idea that moral responsibility is essentially interpersonal. He outlines three problems. First, the existence of self-reactive attitudes may be incompatible with the interpersonal nature of moral responsibility. Secondly, Zimmerman questions the significance of the interpersonal nature of moral responsibility, according to the Strawsonian view. Thirdly, he argues that that view may be taken to suggest the wrong kind of priority relation between ‘P is morally responsible’ and ‘it is appropriate to adopt some reactive attitude toward P’. I discuss each of these problems in turn and conclude that Strawsonians can respond to all three problems raised by Zimmerman. The Strawsonian view supports a significant interpretation of the idea that moral responsibility is essentially interpersonal.     

Oppression and Victimization; Choice and Responsibility

This essay discusses a cluster of problems for feminist theory and practice which concern responsibility and choice under conditions of oppression. I characterize four major perspectives from which situations of oppression or victimization can be seen and questions about choice and responsibility answered: The Perspective of the Oppressor; The Perspective of the Victim; The Perspective of the Responsible Actor; and The Perspective of the Observer/Philosopher. 1 compare their strengths and weaknesses and discuss their compatibility.     

Moral Responsibility and the Moral Community: Is Moral Responsibility Essentially Interpersonal?

Many philosophers endorse the idea that there can be no moral responsibility without a moral community and thus hold that such responsibility is essentially interpersonal. In this paper, various interpretations of this idea are distinguished, and it is argued that no interpretation of it captures a significant truth. The popular view that moral responsibility consists in answerability is discussed and dismissed. The even more popular view that such responsibility consists in susceptibility to the reactive attitudes is also discussed, and it is argued that this view at best supports only an etiolated interpretation of the idea that moral responsibility is essentially interpersonal.     

责任归因对公平感与情感承诺关系的调节作用研究

以上海市部分企业员工为研究对象,运用问卷调查法和分层回归分析技术探讨了责任归因对公平感与情感承诺之间关系的调节作用。结果表明,组织责任分别调节组织人际公平、组织信息公平与组织情感承诺之间的关系;主管责任分别调节主管程序公平、主管人际公平、主管信息公平与主管情感承诺之间的关系。     

公正世界信念与大学生社会责任感的关系:人际信任的解释作用及其性别差异

社会责任感是大学生学业成就和幸福生活等积极心理与行为的有效预测指标,考察社会责任感的影响因素及其作用机制有助于大学生社会责任感的培养与提升。为此,本研究以6所高校852名大学生为被试,考察了公正世界信念与大学生社会责任感之间的关系,以及人际信任对二者关系的中介作用及其性别差异。结果发现：（1）公正世界信念可以显著正向预测大学生的社会责任感;（2）人际信任在公正世界信念与大学生社会责任感之间发挥着部分中介作用,但是主要表现在男大学生群体中,而女大学生中未发现该效应。这说明,公正世界信念可以显著预测大学生社会责任感,并且在男大学生中人际信任是二者关系的中介桥梁。     

大学生人际自立特质对人际信任的预测:独立于大五人格的作用

采用大学生人际自立量表、人际信任量表、大五人格简式量表等工具对1345名大学生进行的调查和情境研究显示:控制大五人格后,人际开放仍能预测人际信任倾向,并能通过人际信任倾向的中介作用间接预测人际信任的认知和行为反应;人际责任仍能直接预测人际信任的认知与行为反应。这提示,在对人际信任的预测方面,人际责任和人际开放具有大五人格所不能解释的独特作用,并在一定程度上支持了人格与人际信任反应的人际信任倾向中介模型。     

On the Margin: Power and Women's HIV Risk Reduction Strategies

HIV risk and prevention research has failed to investigate adequately the effects of gender-related factors such as relationship power, sexual communication, abuse, and gender roles on women's abilities to engage in protective actions. We propose that women's HIV risk from heterosexual transmission is embedded in the context of gender, race/ethnicity, and class oppression. This context has central implications for interpersonal relationship factors relevant to women's HIV risk. We suggest a framework for understanding women's HIV risk within the context of oppression and the role of power in intimate sexual relationships. Three common dynamics of oppression are considered: (1) Silencing, (2) Violence and Fear of Violence, and (3) Internalized Oppression. These dynamics are based on characteristics of oppression discussed in the work of Jean Baker Miller on gender, Hussain Bulhan on race, and Paulo Freire on class. These dynamics are discussed in the context of findings reported in this journal issue and those of other authors. Finally, the discussion identifies common patterns across studies, as well as areas of disagreement and directions for future research and public health prevention efforts.     

Moral Responsibility: Justifying Strawson and the Excuse of Peculiarly Unfortunate Formative Circumstances

P.F. Strawson’s theory of moral responsibility remains eminently influential. However, moral philosophers such as G. Watson and T.M. Scanlon have called into question it explanatory basis, which grounds moral responsibility in human nature and interpersonal relationships. They demand a deeper normative explanation for when it is appropriate to modify or mollify the reactive attitudes. In this paper, following A. Sneddon, I argue that the best interpretation of Strawson is an externalistic one which construes moral responsibility as an interpersonal social competence, as this approach uniquely satisfies Strawson’s demand that we justify the reactive attitudes from within the participant perspective. I then show that this is the only interpretation capable of preserving Strawson’s well-known excuse of being peculiarly unfortunate in one’s formative circumstances.     

大学生人际自立特质与抑郁的关系：人际应对的中介作用

人际自立与抑郁关系的系列研究显示,人际自立特质可以抵御抑郁。本次研究进一步假设人际自立特质可以通过人际应对的中介作用来抵御作为人际应激反应的抑郁。为了检验这一假设,采用青少年学生人际自立量表、流调用抑郁自评量表和大学生人际关系压力应对方式问卷对重庆、甘肃三所大学362名有效被试进行了调查,相关和结构方程模型分析的结果显示,在控制了性别、年龄、专业后：（1）人际自立的5个特质与积极应对显著正相关,与消极应对和抑郁显著负相关;（2）人际独立、人际主动和人际责任能直接负向预测抑郁;（3）消极应对在人际开放和人际责任与抑郁之间起到中介作用。研究结果部分支持了研究假设,提示人际自立特质可以通过人际应对的中介作用来影响抑郁。     

Multicultural Counseling Competencies as Tools to Address Oppression and Racism

The Multicultural Counseling Competencies (Arredondo et al., 1996; Sue, Arredondo, & McDavis, 1992) provide developmental and evaluative guidelines for enhancing counselor education and practice. A reason for the articulation of the competencies was the need to address racism and other forms of interpersonal and institutional oppression in the profession. The Dimensions of Personal Identity Model is discussed as a reference point to recognize various personal criteria that are often the focal point of discriminatory behavior. Specific competencies and explanatory statements provide checkpoints that address racism and other forms of oppression that are part of the human experience, but more particularly so for people of color in the United States.     

不同人际关系群体情绪调节方式的比较

研究比较了人际关系良好和人际关系不良高中生在8种情绪调节方式（情绪表露、情感求助、放松、认知应对、压抑、哭泣、情绪替代、回避）使用上的差异,以求了解高中生的情绪调节现状,并为高中生良好人际关系的建立提供有效借鉴。结果表明：高中生在情绪表露、情感求助、放松和哭泣4种情绪调节方式上存在显著的性别差异,女性多于男性。受欢迎的学生较多的使用情感求助、认知应对和情绪表露三种情绪调节方式,被拒绝和被忽视学生常压抑自身情绪。     

人际关系对社会责任感的影响

为揭示人际关系对社会责任感的影响及其机制, 该研究采用问卷调查和实验相结合的方法, 探讨了二者之间的相关与因果关系, 以及共情的中介效应。研究1采用问卷调查法探讨这三者的关系, 结果发现, 人际关系对社会责任感具有显著的正向预测作用, 并且共情在二者之间发挥着部分中介效应。研究2采用实验法操纵了人际关系效用, 结果显示, 高效用组的社会责任感显著高于低效用组和控制组, 并且低效用组显著低于控制组。这表明人际关系效用对社会责任感具有明显的影响。研究3进一步操纵了人际关系的亲密度, 结果发现, 亲密度对效用与社会责任感的关系具有调节作用, 在低亲密度条件下, 高效用组的社会责任感明显高于低效用组, 但是在高亲密度条件下, 社会责任感均维持较高水平。因此, 人际关系对社会责任感具有明显正向影响。     

The violent matrix: a study of structural,interpersonal, and intrapersonal violence among a sample of poor women

One goal of this paper is to present an integrated tripartite model of violence, with a focus on structural violence within an oppression paradigm. Using qualitative and quantitative data from 27 women (70% African American and 30% European American) who participated in a national substance abuse treatment demonstration program, we describe a model of violence in which structural violence is presented within a transactional relationship with interpersonal, and intrapersonal violence. We suggest that the effects of structural, interpersonal, and intrapersonal violence are magnified when race and poverty are considered. The second goal of the paper is to present a preliminary test of the new model of violence. Results indicated that different levels and types of violence are interrelated. Implications of these findings for empowering solutions are suggested.     

On the relationship between responsibility and guilt: antecedent appraisal or elaborated appraisal?

Three studies are reported in which we examined the relation between responsibility and guilt. Results from Study 1 suggested that responsibility increased as a function of guilt, but that the reverse relation did not emerge. In the second and third studies we primed either responsibility or guilt and examined how these primes influenced subsequent appraisals for novel events. We also used different manipulations of responsibility and guilt. In Study 2 guilt was operationalized as negative interpersonal consequences as evidenced by the reactions of others. Responsibility was varied by manipulating the controllability of negative outcomes. In Study 3 responsibility was manipulated in terms of the severity of negative consequences for oneself. Results of both studies showed that guilt primes gave rise to perceptions of responsibility but that responsibility primes did not affect perceptions of guilt. We conclude that responsibility is best regarded as an elaborated appraisal generated by guilt, rather than an antecedent of guilt. Copyright © 2006 John Wiley & Sons, Ltd.     

Religion,Violence, and Human Rights

Beginning with the support given by religious groups to humanitarian intervention for the protection of basic human rights in the debates of the 1990s, this essay examines the use of the human rights idea in relation to international law on armed conflict, the “Responsibility To Protect” doctrine, and the development of the idea of sovereignty associated with the “Westphalian system” of international order, identifying a dilemma: that the idea of human rights undergirds both the principle of non‐intervention in the internal affairs of states and the idea of an international responsibility for humanitarian intervention in cases of oppression. The pre‐Westphalian conception of sovereignty as moral responsibility for the common good is then examined as an alternative that avoids this dilemma, and the essay concludes by suggesting that religious ethics also has other resources that, if used, may shed useful light on resolving this problem.     

Epistemically exploitative bullshit: A Sartrean account

This paper presents a novel conceptualization of a type of untruthful speech that is of eminent political relevance but has hitherto been unrecognized: epistemically exploitative bullshit (EEB). Speakers engaging in EEB are bullshitting: they deceive their addressee regarding their unconcern for the very difference between truth and falsity. At the same time, they exploit their discursive victims: they oblige their counterparts to perform unacknowledged and emotionally draining epistemic work to educate the speakers about the addressees' oppression, only to discredit their epistemic trustworthiness. I argue that EEB is irreducible to various recently discussed untruthful speech, and in particular to Frankfurtian bullshit, as well as to epistemic exploitation or other epistemic injustices. Taking inspiration from Sartre's analysis of anti-Semitic discourse, where bullshitting and epistemic exploitation are essentially interlinked, I instead suggest that recognizing the distinctiveness of EEB allows for a more refined conceptualization of these discursive phenomena. Specifically, I show how bad faith and the ensuing collective diffusion and delegation of epistemic responsibility play a so far neglected but key role here. I ultimately demonstrate that with Sartre's help, we can grasp how the existential, interpersonal and institutional dimensions involved in the negotiation of truth seamlessly intersect better than we would with the lens of analytic or critical epistemology alone.     

高中生人际信任、疏离感和公民责任意识的关系研究*

探讨高中生的人际信任、疏离感、公民责任意识三者之间的关系。以《高中生人际信任量表》、《青少年学生疏离感量表》和《公民责任意识问卷》为测试工具,在天津市中学随机抽取316名在校学生为被试,进行调查研究。统计结果表明：高中学生人际信任、疏离感和公民责任意识之间存在显著相关。对这三个变量进行中介效应分析,结果发现,疏离感分别部分中介了人际信任的三个维度人品信任、能力信任、行为一致性与公民责任意识之间的关系。人际信任的三个维度既可以直接地影响公共责任意识,也可以通过疏离感来间接地影响高中生的公民责任意识。     

Is Consequential Luck Morally Inconsequential? Empirical Psychology and the Reassessment of Moral Luck

Philosophical discussions of the phenomenon that has come to be known as ‘moral luck’ have either dismissed it as illusory or touted it as the evidence for doubting the probative value of our commitment to certain widely avowed views concerning interpersonal assessments of responsibility. In this discussion, we present a third, distinctive interpretation of the moral luck phenomenon. Drawing upon empirically robust results from psychological studies of judgment bias, we argue that the phenomenon of moral luck is demonstrably not illusory. What we suggest, however, is that the phenomenon ought not to be taken to countenance doubts about the standards generally taken to be regulative of assessments of interpersonal responsibility. Rather, its significance lies in foregrounding certain generally unacknowledged obstacles we face in the process of conclusively applying general valid moral standards in making specific judgments of responsibility and desert.¹     

Temporal dynamics of guilt: changes in the role of interpersonal and intrapsychic factors

Baumeister, Stillwell and Heatherton (1994) argue that guilt serves primarily interpersonal functions and take issue with more traditional intrapsychic accounts of guilty feelings, in which causality, responsibility, and blame are emphasized. We examined the validity of these claims by asking 198 college students to imagine that they destroyed the valued property of either their best friend or mother, under each of three conditions of causal responsibility (accidental, foreseeable, unjustifiably intended). They then rated the reactions they anticipated from the victim (anger, disappointment; change in impression of the perpetrator), their perceived blameworthiness, aspects of causality, and how guilty they would feel immediately after perpetrating the harm as well as an entire day later. Imagined guilt was curvilinearly related to responsibility at time 1, but linearly at time 2. Results suggest that people only weigh interpersonal concerns more heavily after time has elapsed, but that both factors integrally affect feelings of guilt. © 1997 John Wiley & Sons, Ltd.     

Devouring and Asphyxia: Symptoms of a Cultural Complex in Present Times1

The article discusses dominance and oppression in society due to cultural complexes filled with collective memories of destructiveness and perpetration, implicit memories which have remained repressed. Individual personal complexes and traumas are intertwined with traumatizing historical circumstances, setting up pairs of perpetrator and victim. The metaphors of devouring and asphyxiation are used to denote interpersonal and group relationships in which feelings of imprisonment, suffocating anxiety and expulsion are predominant, all of which leads to painful projections and introjections, dissociation and suffering. Asphyxiating death symbolizes not only environmental devastation by fire, the pandemic and the plague, but is also seen as a symptom of acute anxiety in modern times. Devouring stands for the annulment of the objectified Other in a patriarchal society best revealed in fratricidal struggles, the oppression of women and, ultimately, wars.