Christian Supersessionism,Zionism, and the Contemporary Scene

Postliberal theology has been a topic of considerable theological debate over the past few decades. In his 2011 book Another Reformation, Peter Ochs deploys a postliberal theological model for the purpose of developing a sophisticated understanding of the future of interreligious relations. Ochs argues that postliberal theology is a reparative theology focusing on alleviating human suffering. He argues that the Christian idea of supersessionism may be the most challenging for Christians to confront as they explore avenues for making interreligious dialogue more effective. Ochs critiques the Mennonite theologian John Howard Yoder's understanding of Zionism as Jewish Constantianism for being an instance of an ostensibly postliberal theology losing its way. In this essay, I offer a critique of Ochs's reading of Yoder, claiming that Yoder's view actually mirrors an important intra‐Jewish debate about the relationship between political power and piety, and retrieves an ingenious contribution of both early Judaism and early Christianity that is effaced in today's growing Constantinian approach to Christian imperialism and Jewish nationalism.     

心理学视角下的道德损伤

道德损伤是指个体实施、未能阻止、目睹或听闻违背自身深层的道德信念和期望的行为,对心理、生理、精神、行为和社会的持久影响。道德损伤作为一个跨学科概念,自2009年Litz从心理学角度对其重新做出界定以来,在心理学、伦理学、精神病学、社会学等领域引起了广泛关注。目前研究者已经编制出多个多维度量表来对道德损伤的事件或症状进行测量,运用认知行为疗法、认知加工疗法和针对道德损伤研发的适当暴露疗法等措施来进行干预。未来的研究可以继续深入探究道德损伤的发生发展机制,确立道德损伤的诊断标准,推广道德损伤的适用范围,丰富道德损伤的内涵,从而拓展道德损伤研究的广度和深度。     

Development and validation of the Moral Outcomes of Relationship Aggression Scale: A measure of moral distress following intimate partner violence perpetration

Research with military veterans has established that distress may arise in response to perpetrating violent behaviors that violate individuals' moral beliefs. To date, no studies have similarly examined morally-related cognitive and emotional responses specifically among intimate partner violence (IPV) perpetrators. However, research on moral cognitions and emotions in response to IPV perpetration may inform understanding of the behavior and potential mechanisms for intervention. In the current series of four studies, we used classical test theory to develop a measure of moral distress following IPV perpetration that focuses on thoughts about the actions (assimilated cognitions), thoughts about the self due to one's actions (accommodated cognitions), and emotions experienced due to one's actions (moral emotions). Items were developed and tested among two samples of undergraduate students, and psychometric properties of the final measure were confirmed among two community samples. The final measure consists of three subscales consisting of five items each. Results demonstrate support for internal consistency and test–retest reliability, convergent, discriminant, and incremental validity, and factor structure. This measure can be used in future research designed to examine how individuals respond to their IPV perpetration, and to study the implications this may have for long-term outcomes and behavioral change.     

Moral injury and the priesthood of all believers1

This article proceeds from the conviction that moral injury suffered by many combat veterans is a deeply spiritual matter requiring spiritual resources for healing. The tradition of the care of souls commends itself. It takes into account that the “soul” is an expression of the whole person in all its physical, spiritual, and social realities. Moral injury affects all those dimensions of personhood or soul. Since the Reformation the care of souls has been a vocation for the ministry of the whole people of God under the theology of the priesthood of all believers. A caring community is essential to healing for many dealing with moral injury. Indeed, the veterans themselves, in sharing their stories and their pain, become part of that ministry of the priesthood of all believers and may well find healing in the meaningfulness of their mutual ministry.     

Moral Philosophers as Ethical Engineers: Limits of Moral Philosophy and a Pragmatist Alternative

Ever since Kant, moral philosophers have been more or less animated by the mission of discovering inescapable law‐like rules that would provide a binding justification for morality. Recently, however, many have started to question (a) whether this is possible and (b) what, after all, this project could achieve. An alternative vision of the task of moral philosophy starts from the pragmatist idea that philosophizing begins and ends in human experiencing. It leads to a view where morality is seen as a “social technology” that aims to make living together possible, and strengthens people's capability to live a good life within a society. The role of moral philosophy is, accordingly, to develop our moral tools further. Moral philosophers become ethical engineers who use their expertise in ethical topics to criticize existing “moral technology” and construct new concepts, tools, and theories that better answer the current challenges for living a good life.     

大学生性道德价值观的结构及问卷编制

以文献综述为基础,结合开放式问卷调查、专家分析和探索性施测,提出了大学生性道德价值观的理论构想,在此基础上编制了大学生性道德价值观问卷,并对正式问卷调查结果进行探索性因子分析和验证性因子分析,初步确定大学生的性道德价值观是一个多层次多维度的结构,包括3个二阶因子和8个一阶因子。该研究建构的大学生性道德价值观的理论结构比较合理,初步编制的问卷各项测量学指标总的表现良好,经过修改可以作为测量当代大学生性道德价值观的工具。     

Moral variables before and after a court‐mandated psychological treatment of men convicted of violence against their partners: Evolution and relationship with sexist attitudes

Assuming that some moral variables can play a role in explaining intimate partner violence (IPV) and its treatment, this study explores the evolution of the relationship between some moral variables, which have recently been connected to IPV, and sexist attitudes in 160 men convicted of violence against the partner. The general hypothesis is that the moral variables can change during psychological treatments, and therefore be intervention targets, because they are related to more traditional variables in the field of IPV, such as sexist attitudes. To test this idea, we took pretreatment and posttreatment measures on moral variables (moral absolutism and moral foundations) and sexist attitudes (benevolent and hostile sexism) and analyzed their relationships and their changes after the completion of a prescribed psychological treatment. The results showed that (a) the moral variables were significantly correlated with the sexist attitudes before and after the treatment; (b) the men convicted of violence against the partner held with less certainty their general beliefs about morality and their particular beliefs about the binding moral foundations (in‐group, authority, and purity) after the unspecific psychological treatment; and (c) their moral absolutism before the treatment predicted the remaining sexist attitudes after the treatment. Practical implications can be drawn to better understand this kind of prevalent violence and eventually to improve the psychological treatments.     

Psychopathy and behavioral correlates of victim injury in serious juvenile offenders

The study examines delinquent behavior and psychopathy and assesses their relationship to victim injury in a population of 168 incarcerated juvenile delinquent males with lengthy histories of criminal and violent behavior. A series of multiple regressions found that 17% of the variance associated with level of victim injury was accounted for by a model that included the three-factor model of the Psychopathy Checklist: Youth Version [Forth, Kosson, and Hare, 2003], criminal versatility, and age of onset of criminal offending. Notably, anger and DSM-IV symptoms of conduct disorder were not related to level of victim injury. The results of this study support an escalation hypothesis where individuals with earlier onset to criminal behavior and greater criminal versatility escalate to more severe violence. The current results demonstrate the importance of integrating established theories of juvenile delinquency when explaining severe violence in youth.     

Moral Compromises, Moral Integrity and the Indeterminacy of Value Rankings

Though the art of compromise, i.e. of settling differences by mutual concessions, is part of communal living on any level, we often think that there is something wrong in compromise, especially in cases where moral convictions are involved. A first reason for distrusting compromises on moral matters refers to the idea of integrity, understood in the basic sense of 'standing for something', especially standing for the values and causes that to some extent confer identity. The second reason points out the objective nature of moral values, which seems to make them immune from negotiation and barter. If one sincerely holds some moral conviction to be true, than compromising on that belief must be a sign of serious confusion.In order to reach a better understanding of these two reasons, I analyse what is involved in personal integrity and how this relates to moral integrity. I argue that the search for moral integrity naturally brings us to the question of how one could accept moral compromises and still uphold the idea that moral values and principles have an objective authority over us. To address this question I will present a version of moral pluralism which tries to capture the enormous complexity of what should matter to us as moral persons, and which explains why value-rankings are often deeply indeterminate. The general position I defend in this paper is that compromises involving moral values and norms may be morally required and, therefore, be laudable. To sustain this position I will arrive at a view of ethical objectivity that allows the possibility to negotiate about the truth of moral beliefs.     

重症监护病房护士道德勇气与道德困境的相关性研究

通过对824名ICU护士的调查,发现个人因素（如性别、年龄、婚姻）和职业状态（如职称、工作经验、收入）显著影响道德勇气与道德困境的关系。研究指出,道德勇气的各维度与道德困境的经历呈现出负相关,显示具有高伦理操守和承诺的护士更能在伦理挑战中保持其标准。同时,道德责任感强的护士在实际工作中更频繁遭遇道德困境。研究强调,为增强ICU护士的道德勇气,减少道德困境,医院管理层应加强指导和心理支持,推动积极的伦理环境建设。这为提高ICU护理服务质量、优化护士伦理决策提供了实证基础,对促进护理领域伦理教育和管理具有重要意义。

     

重大传染病感染患者的道德创伤隐患研究

重大传染病疫情背景下,病原体的不断变异、疫苗保护效力的不确定性以及诸多后遗症会导致疫情难以控制,并且造成一个数量极其庞大的特殊弱势群体—感染患者。在感染患者从疑似患病到康复的期间,影响他人工作生活、恶化疫情防控形势、感染他人、亲友的抛弃、传染病污名化、医疗资源分配不均以及社会的歧视与排挤等潜在的道德创伤源会对其内心原本的道德体系产生巨大的冲击,甚至改变其原有的道德认知并击溃其积极的道德情感,从而产生道德创伤。在此基础上,感染患者会因此产生一系列社会问题、信任问题、精神问题、生存问题以及诸多消极观念。

     

Moral tribalism and its discontents: How intuitive theories of ethics shape consumers' deference to experts

We study the psychology at the intersection of two social trends. First, as markets become increasingly specialized, consumers must increasingly defer to outside experts to decide among complex products. Second, people divide themselves increasingly into moral tribes, defining themselves in terms of shared values with their group and often seeing these values as being objectively right or wrong. We tested how and why these tribalistic tendencies affect consumers' willingness to defer to experts. We find that consumers are indeed tribalistic in which experts they find convincing, preferring products advocated by experts who share their moral values (Study 1), with this effect generalizing across product categories (books and electronics) and measures (purchase intentions, information‐seeking, willingness‐to‐pay, product attitudes, and consequential choices). We also establish the mechanisms underlying these effects: because many consumers believe moral matters to be objective facts, experts who disagree with those values are seen as less competent and therefore less believable (Studies 2 and 3), with this effect strongest among consumers who are high in their belief in objective moral truth (Study 4). Overall, these studies seek not only to establish dynamics of tribalistic deference to experts but also to identify which consumers are more or less likely to fall prey to these tribalistic tendencies.     

道德推脱对大学生攻击行为的影响:道德认同的调节作用

采用问卷法以440名大学生为研究对象,探讨了道德认同在道德推脱影响攻击行为中的作用机制。采用潜变量调节效应模型的无约束估计方法研究发现:(1)道德推脱会对大学生的攻击行为产生显著的正向影响,道德认同会对大学生的攻击行为产生显著的负向影响,并且道德认同会对道德推脱与攻击行为之间的关系产生显著的调节作用;(2)与低道德认同者相比,高道德认同者的攻击行为会随着道德推脱水平的降低而明显减少。     

Tragic Dilemmas and the Priority of the Moral

My purpose in this paper is to argue that we are not vulnerableto inescapable wrongdoing occasioned by tragic dilemmas. I directmy argument to those who are most inclined to accept tragicdilemmas: those of broadly Nietzschean inclination who reject``modern moral philosophy' in favor of the ethical ideas of theclassical Greeks. Two important features of their project are todeny the usefulness of the ``moral/nonmoral distinction,' and todeny that what are usually classified as moral reasons always oreven characteristically ``trump' nonmoral reasons in anadmirable agent's deliberations.I show critics of modern moral philosophy such as BernardWilliams that their acceptance of tragic dilemmas underminestheir project of denying the moral/nonmoral distinction and thepriority of moral reasons. The possibility of tragic dilemmasrequires an account of practical deliberation in which moralreasons appear as already in-force obligations, with blame andguilt ready to be invoked, while nonmoral reasons appear as merereasons. This makes moral reasons importantly different fromnonmoral reasons in how they achieve their deliberative weight,and also makes them characteristically weightier. Thus,accommodating tragic dilemmas reinforces the moral/nonmoraldistinction and the priority of moral reasons, the very thingsthese critics want to deny. By accepting the possibility oftragic dilemmas, these critics are undermining their own project.The standard normative theories are dead set against tragicdilemmas, and the critics of modern moral philosophy shouldreject tragic dilemmas for the good of their project. Thus we allshould reject tragic dilemmas.     

儒家伦理思想与当代中国道德体系建设

儒家伦理思想作为中华民族道德传统的主干,一直深深地、普遍地影响着人们的思想观念和行为选择,对中华民族的道德追求、行为方式和人格塑造都产生了重大影响。儒家“仁爱”的道德原则及其道德规范体系,以及关于职业道德、家庭道德和社会公德的思想和要求,都是社会主义道德建设的宝贵资源。我们应当坚持批判继承其原则和方法,摒弃其消极因素,吸取、弘扬其积极因素,这对于当今中国道德体系的建设是十分重要的。     

论天人合德与道德价值的定位

中国传统伦理道德的天人合德为伦理道德价值提供了本体上的根据,这是道德价值的根本定位。其把道德价值定位于整体利益,就是定位于超越的绝对本位。这与现代伦理道德价值定位于人类个体利益一样,都存在理论和实践上的失误。伦理道德的逻辑发展,必将从此引申出集体利益与个体利益和谐一致的集体主义原则。     

Glimmers of the infinite: The tragedy of moral injury

Moral injury is a complex wound of the soul affecting many veterans returning from combat. One dimension of moral injury is the shattering of faith, in which service members invest their all into a cause in hope for ultimate fulfillment, only to be morally disappointed by the gruesome reality of warfare. This article will explore the transcendent values that attract service members to military service, and the shattering of faith that can happen during combat, and then suggest an approach for church members to support veterans as they journey on the path to regaining their faith and healing their soul.     

Threats to Moral Identity: Testing the Effects of Incentives and Consequences of One's Actions on Moral Cleansing

Individuals engage in moral cleansing, a compensatory process to reaffirm one's moral identity, when one's moral self-concept is threatened. However, too much moral cleansing can license individuals to engage in future unethical acts. This study examined the effects of incentives and consequences of one's actions on cheating behavior and moral cleansing. Results found that incentives and consequences interacted such that unethical thoughts were especially threatening, resulting in more moral cleansing, when large incentives to cheat were present and cheating explicitly harmed others. Implications are discussed in terms of ethics training, using incentives as motivators, and the depersonalized norms of science.     

内隐与外显倾向性道德敏感的关系及其预测源分析

以228名大学生为被试, 采用内隐联想测验(IAT)、倾向性道德敏感问卷(MDSQ)以及其它有关量表考察其内隐与外显倾向性道德敏感的关系及其预测变量。结果表明:男生比女生表现出在倾向性道德敏感上更高的内隐效应, 而女生则在外显倾向性道德敏感的移情内疚、移情烦扰等因子上得分高于男生, 在惩罚倾向因子上低于男生;大学生被试的外显、内隐倾向性道德敏感没有显著相关;自我监控、道德态度强度均能在不同程度上预测内隐与外显倾向性道德敏感的关系, 自我监控的预测作用相对较高。     

When Self-Blame Is Rational and Appropriate: The Limited Utility of Socratic Questioning in the Context of Moral Injury: Commentary on Wachen et al. (2016)

In this commentary, we argue that a generally sound therapeutic technique—Socratic questioning—is ill-suited to address a common variant of combat-related emotional and psychological distress. Specifically, moral injury is a term used to describe a syndrome of shame, self-handicapping, anger, and demoralization that occurs when deeply held beliefs and expectations about moral and ethical conduct are transgressed. Importantly, moral injury can and often does result from instances of intentional perpetration. We contend that challenging the accuracy of self-blame in such cases is conceptually problematic and potentially harmful. Such an approach is based on a questionable premise—i.e., that self-blame and resulting guilt are inherently illogical or inaccurate. Though this is often the case, it is not invariably so. We briefly describe an alternate approach—Adaptive Disclosure—that allows for accurate and legitimate self-blame when warranted but also promotes the possibilities of self-forgiveness, compassion, and moral reparation.