Becoming Generative: Socializing Influences Recalled in Life Stories in Late Midlife

Through content analysis of adult autobiographies, this study explored possible developmental antecedents of generativity—an adult’s commitment to caring for and contributing to the well-being of future generations. A sample of 158 African-American and Euro-American adults in their late 50s completed self-report measures of generativity and various forms of societal engagement, and then each participant was interviewed in depth to tell the story of his or her life. Replicating past studies, generativity was positively associated with current political and civic engagement and with involvement in religious institutions. For the entire sample, high levels of generativity were predicted by narrative accounts of positive socializing influences coming from the family, teachers and mentors, the education system, and other valued societal institutions. Among the African-American subsample, however, socioeconomic status trumped these positive socializing influences as a strong statistical predictor of generativity, even as African-Americans scored higher than Euro-Americans on both generativity and positive socializing influences. Gender differences also emerged. The results suggest that both social class and positive socializing influences from individuals and institutions may shape generativity for midlife American adults and that these developmental relationships may differ as a function of race/ethnicity and gender.     

Recognition accuracy and reaction time of vocal expressions of emotion by African-American and Euro-American college women

This study examined the relationship of racial group membership and vocal expressions of emotion. Recognition accuracy and reaction time were examined using the Diagnostic Assessment of Nonverbal Accuracy 2 Receptive Paralanguage subtests with 18 young Euro-American and African-American women. Participants listened to Euro-American children and adults speaking a neutral sentence, and identified the emotion as happy, sad, angry, or fearful. Analysis identified a significant effect for race on reaction time. Euro-American participants had faster mean RT than the African-American women for the recognition of vocal expression of emotion portrayed by Euro-Americans. However, no significant differences were found in mean accurate identification between the two groups. The finding of a significant difference in recognition RT but not in accuracy between the stimuli spoken by an adult and a child was unexpected. Both racial groups had faster mean RT in response to vocal expression of emotion by children.     

Individual differences in moral development: The relation of sex, gender, and personality to morality

Individual differences in moral development are examined, with a particular emphasis on sex and gender differences. This examination includes an extensive review of the empirical and theoretical literature in psychology on morality. Based on this review, it is concluded that sex differences occur with less frequency and with a less systematic favoring of males than is predicted by several theories of moral development. In addition, a study is presented which considers the relation of sex, gender, and personality to morality. Two age cohort samples, college sophomores (n = 169) and adults (n = 151), were assessed with the moral judgment scale of the cognitive-developmental model (Kohlberg, 1984) and a newly developed moral character template of the personological model (Lifton, in press). Participants also completed the CPI and MMPI personality inventories. Results of the study indicate (1) the absence of sex differences for either model, (2) the presence of gender differences favoring masculine persons for the cognitive-developmental but not personological model, and (3) that individual differences in moral development parallel individual differences in personality development. The implications of these findings are discussed with regard to Gilligan's (1982) claim that men and women differ in their moral orientations. Finally, it is argued that an individual difference approach, particularly one that emphasizes personality, would prove useful for future research on moral development.     

Nonverbal behavior of vendors in customer-vendor interaction

Two research questions were posed on the homophily theory of customer-vendor interactions: (a) do vendors show any nonverbal preference for Euro-American or African-American customers?; (b) do vendors demonstrate any nonverbal preference for customers with which they share racial homophily? The results supported the homophily theory for Euro-American customers in that there were significant interaction effects by race in facial expression (F = 5.33, p < .05), amount of speaking (F = 6.76, p < .01), tone of voice (F = 7.62, p < .01), and touching (F = 4.57, p < .05). Vendor behavior varied when the customer was Euro-American, with Euro-American vendors smiling more frequently (M = 4.05) than African-American vendors (M = 3.69), speaking more frequently (M = 3.57) than African-American vendors (M = 3.09), using a more friendly tone of voice (M = 3.59, and engaging in more touching behaviors (M = 1.81) than African-American vendors (M = 1.48). There was no significant difference in the behavior of Euro-American and African-American vendors when the customer was African-American.     

无处不在的伤害:二元论视角下的道德判断

道德二元论认为人际伤害是道德认知的典型模板.道德判断由规范违反,消极情感,感知到的伤害结合产生, 并经由二元比较与二元完型, 完成从下至上,从上至下的认知加工.道德失声现象的产生源于混淆了主客观伤害; 电车难题剥离了道德二元模型, 有趣但可能不符合普遍的道德认知; 不同领域的道德判断皆可在二元论的框架下得到解释.未来的研究可以考虑:意图与痛苦影响道德判断的实证; 跨文化研究的开展; 统一认知系统与模块化认知系统的辩证; 伤害的人际与非人际划分以及其他相关因素的检验.     

道德直觉分析：内涵、形成机制与加工判断机制

自Haidt 提出道德判断的社会直觉模型后,道德直觉便成为道德心理研究中的重要课题。本文围绕这三方面的问题就最近10多年来道德直觉的相关理论与实证研究进行了评述,得到如下结论：（1）道德直觉作为社会直觉的一种,它既有一般社会直觉的一些共性特点,又有其特殊性。从目前道德的神经认知研究结果来看,与一般社会直觉的神经机制相比,道德直觉过程还涉及到眶额皮层、颞顶联合区以及前额叶的更多脑区。相关研究表明这些脑区涉及到情绪刺激的再评价、以及对行为动机、意图、心理理论等认知成分的联合处理。（2）对于道德直觉的起源与形成问题,尽管道德直觉表现出跨文化的普遍性,但是目前还没有充分的证据支持道德直觉的先天论;同时,本研究认为基于“进化-文化-个人”的具身隐喻过程可能是道德直觉形成的重要机制。（3）目前道德判断研究的有关理论与实证研究仍然难以回答道德直觉加工的情理之争问题,但有几点发现值得注意：一是从加工的水平差异角度来看,道德直觉可能存在不同的亚类形式,且不同类型的道德直觉可能有着不同的学习获得机制与加工机制;二是道德直觉判断不完全是情绪直接作用的结果,而与道德情境中的情绪认知以及情绪背后的道德规则（信念）之间有着重要联系。     

The Visual Guide to Morality: Vision as an Integrative Analogy for Moral Experience,Variability and Mechanism

Analogies help organize, communicate and reveal scientific phenomena. Vision may be the best analogy for understanding moral judgment. Although moral psychology has long noted similarities between seeing and judging, we systematically review the “morality is like vision” analogy through three elements: experience, variability and mechanism. Both vision and morality are experienced as automatic, durable and objective. However, despite feelings of objectivity, both vision and morality show substantial variability across biology, culture and situation. The paradox of objective experience and cultural subjectivity is best understood through constructionism, as both vision and morality involve the flexible combination of more basic ingredients. Specifically, both vision and morality involve a mechanism that demonstrates Gestalt, combination and coherence. The “morality is like vision” analogy not only provides intuitive organization and compelling communication for moral psychology but also speaks to debates in the field, such as intuition versus reason, pluralism versus universalism and modularity versus constructionism.     

Moral Sentimentalism

In a way reminiscent of Hume's approach in the Treatise, a reviving moral sentimentalism can use the notion of empathy to ground both its normative account of moral obligation and its metaethical account of moral language. A virtuous person is empathically caring about others and expresses such feeling/motivation in her actions. But the judgment that something is right or good is also based in empathy, and the sentimentalist can espouse a form of moral realism by making use of a Kripkean reference-fixer theory of the role of feelings of approval and disapproval in moral judgment.     

<Emphasis Type="Bold">Virtue Ethics and Being Morally Moved</Emphasis>

This essay shall discuss the moral feeling of “being morally moved” (daode gandong 道德感动) and explore its philosophical significances in understanding the nature of virtue ethics, especially that of Confucian ethics as exemplary ethics. I would like to argue that the feeling of being morally moved, similar to other feelings such as resentment or indignation, should be seen as one of the most important testimonies or manifestations of our morality or moral consciousness. It has played a very important role of moral judgment and moral cultivation in the history of Chinese moral philosophy and in its everyday moral practices. Instead of being a testimony of morality as cold laws or norms, “being morally moved” is a testimony to our moral virtues, and it should be a living motive of our moral actions as well.     

In search of an everyday morality: the development of a measure

Current interest in moral theorizing has been dominated by Kohlberg's cognitive-developmental view. Haan (1982) has challenged psychology's reliance on this rationalistic focus and has argued for a rethinking of morality's meaning in accord with everyday human experience. In light of this challenge, the present study gives both theoretical and empirical support to the advancement of a morality for everyday life. Specifically, a new measure called the Visions of Morality Scale (VMS) is reported. The VMS is sensitive to three dimensions which are necessary for an everyday morality: (1) a human constitutive component which is universally experienced by all human beings (empathy); (2) the inclusion of a behavioral component which reflects actual behavior (pro-social inclinations); and (3) a view of morality that is multilevel (private, interpersonal, and social). A brief sketch of the VMS is provided. Results are presented from a study of 181 high school students which relate the VMS to empathy and political orientation. Highly significant relationships were found among morality, political orientation, and empathy. In addition, results revealed numerous sex differences. Finally, the implications of an everyday morality are discussed.     

从具身视角看道德判断

道德判断是个体对于某类行为的善恶好坏和是非对错所进行的评价及判断。随着具身认知理论的兴起, 道德判断的具身研究随之展开。道德判断具身性的研究主要围绕身体清洁、厌恶, 身体温度及身体动作这3个维度展开。从皮亚杰及维果茨基的心理发展观, 概念隐喻理论和进化心理学3个角度对道德判断具身效应进行了理论解释和探讨。考虑到身体变量会通过情绪、认知因素进而影响道德判断, 今后具身认知视角下的道德判断应与道德判断中已有的理论进行整合, 同时对其与道德直觉的关系需要深入探讨, 并需进一步考察具身效应发生的时效性和动态性问题, 探讨道德判断具身效应的调节变量及个体差异, 同时要对道德判断具身效应进行跨文化比较。     

Unsentimental ethics: Towards a content-specific account of the moral–conventional distinction

In this paper, we offer an overview and a critique of the existing theories of the moral–conventional distinction, with emphasis on Nichols’s [Nichols, S. (2002). Norms with feeling: Towards a psychological account of moral judgment. Cognition, 84, 221–236] neo-sentimentalist approach. After discussing some distinctive features of Nichols’s (2002) thesis and situating it within the context of his predecessors’ work [Blair, R. (1995). A cognitive developmental approach to morality: Investigating the psychopath. Cognition, 57, 1–29; Turiel, E. (1983). The development of social knowledge: Morality and convention. Cambridge: Cambridge University Press], we review a number of arguments and findings within the developmental literature that, collectively, pose a serious challenge to the proposition that emotion is indispensable for or plays a substantial contributory role in the construction of the moral domain. Furthermore, we report two studies whose results contravene those of Nichols’s (2002) Experiments 1 and 2 (the empirical basis for his “norms with feelings” hypothesis), while favoring a version of Turiel’s (1983) harm-based approach instead.     

道德信仰的两重规定及其限度

道德必须以信仰为基础 ,道德信仰既是对道德的信仰 ,又是对善的终极追求。两者合为一体 ,统一于道德信仰这一主体的道德意识之中的 ,它们从不同的角度与层面反映了人对道德的态度与意愿。这是研究道德信仰应有的理论视点。     

The Influence of Other's Morality and Own Social Value Orientation on Cooperation in The Netherlands and the U.S.A.

The present study examines a two-person social dilemma characterised by the conflict between the pursuit of own benefits and collective benefits. The main purpose is twofold: (1) to examine the effect of perceptions of one person's morality (e.g. honesty) on expected cooperation from another and own cooperation, and (2) to examine whether pre-existing differences between individuals in their social value orientation, or preferences for certain patterns of outcomes to self and others (McClintock, 1978), would modify these effects of other's morality. As predicted on the basis of the Might over Morality hypothesis (Liebrand, Jansen et al., 1986), it was found that considerably more cooperation was expected from one perceived as highly moral than from another perceived as low on morality. Contrary to a second Might over Morality prediction, however, this effect was not moderated by individual differences in social value orientation. In addition, it was found that subjects with pro-social value orientations, as well as those with individualistic and competitive orientations cooperated considerably more with a person perceived as highly moral than with another perceived as low on morality. This latter finding extends previous work on social value orientation in that it suggests that individuals who are predisposed to choose noncooperatively in social dilemmas are willing to cooperate if they are quite confident that the other has truly cooperative and good intentions. Finally, the aforementioned findings were observed in two experiments, one conducted in The Netherlands, the other in the United States. This supports the cross-cultural generalisability of the present findings.     

人性的内在矛盾是道德的基础

道德根源于人性,道德的最终基础在于人性的内在矛盾,道德的力量来源于道德的人性基础,人性化的生活即道德生活,是人类最理想的生活方式。     

Sources of variation in moral judgment: Toward a model of real-life morality

To evaluate the extent to which the models of moral judgment advanced by Kohlberg (1984) and by Gilligan (1982, 1988) are able to account for real-life moral judgment, we investigated the relation of sex and type of moral dilemma to moral stage and moral orientation. Eighty young adult men and women made moral judgments about two hypothetical Kohlberg dilemmas, two real-life antisocial dilemmas, and two real-life prosocial dilemmas. We failed to find any sex differences in moral judgment. Moral stage and moral orientation varied across the three types of dilemma. Kohlberg's dilemmas pulled for justice-oriented Stage 4 moral judgments, real-life prosocial dilemmas pulled for care-oriented Stage 3 moral judgments, and real-life antisocial dilemmas pulled for justice-oriented Stage 2 moral judgments. The content of moral judgments was related to their structure. There was a positive relation between stage of moral judgment on Kohlberg dilemmas and on real-life dilemmas. The implications of these findings for a new, more interactional, model of real-life moral judgment are discussed.     

The Difference Between Moral and Rational “Oughts”: An Expressivist Account

Morality and rationality are both normative: the moral claim “you ought to help others” is a genuine normative judgment, as well as the rational maxim “you ought to brush your teeth twice a day”. But it seems that there is a crucial difference these two judgments. In the first part of this paper, I argue that this difference is to be understood as a difference between two kinds of normativity: demanding and recommending normativity. But the crucial task is, of course, to explain the difference. In the second part of this paper, I suggest that metaethical expressivists can provide a good explanation: by extending the analysis of ordinary (non-normative) demands and recommendations to normative judgments, they can formulate a convincing account that captures the key differences between morality and rationality.     

道德直觉背景下的道德决策：影响因素探究

以往对道德直觉的研究表明了情绪因素在道德决策中的重要作用, 研究者提出道德决策中存在有意识认知和无意识情绪两种加工过程, 二者之间不能够完全分离与孤立。针对这种认知—情绪过程解释、经典电车和人行桥困境中的道德判断差异等问题, 近年来大量研究通过对道德行为者和道德判断者自身原因、道德情境等主客观因素的深入考察, 试图从不同角度来揭示认知—情绪过程解释的合理性及道德决策差异背后的其他原因, 形成了道德直觉背景下相关领域诸多新的关注点。未来研究有必要针对道德决策研究的方法学、情境的扩展及认知—情感系统内部交互等问题作进一步探讨。     

论道德的本真形态与派生形态

道德的本真形态是“天理”和“良心”,即普遍的、至高无上的实践法则及其在人心中的体现。道德要通过人的理论和实践体现出来,就需要实现道德的学理化和规范化,从而形成道德理论与社会规范两种道德的派生形态。     

An examination of Euro-American and African-American differences in social physique anxiety among college women

Many studies have examined sex differences in social physique anxiety; however, few researchers have examined possible perceptual differences in such anxiety based on ethnicity. The present purpose was to examine social physique anxiety among college-age women of Euro-American and African-American descent. Participants (N = 91) from physical activity classes at a university located in the southeastern United States completed the Social Physique Anxiety Scale. The participants were 67 Euro-Americans and 24 African Americans. An independent t test yielded a significant difference (p =.01) between groups on Eklund's scale, which supports the hypothesis.