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。     

多项式加工树模型在社会心理学中的应用

多项式加工树（multinomial processing tree, MPT）从理论模型出发,使用多项式模型来拟合行为数据并估计理论模型中各个加工过程发生的可能性。该模型能够有效分离和量化不同心理过程,被广泛应用于社会认知研究之中,如态度、刻板印象等。本文首先介绍该模型的基本原理及其实现,并以道德判断为例说明其在社会心理学中的最新应用。最后,总结其对社会心理学研究的意义,即可以作为一种方法提高研究的效度和精度,具有较高的实用价值,并指出其潜在不足。     

Correcting Misperceptions About Cognitive Processing Therapy to Treat Moral Injury: A Response to Gray and Colleagues (this issue)

We respond to the commentary by Gray, Nash, and Litz (this issue) regarding the use of cognitive processing therapy (CPT) to address moral injury as described in our previous publication (Wachen et al., 2016). In their commentary, Gray et al. posit that CPT is inappropriate when applied to the treatment of war-related traumas involving “real moral and ethical transgressions” (i.e., moral injuries). However, Gray and colleagues’ assertions are centered on a premise that is incorrect, namely that CPT is based on the idea that “self-blame and guilt are inherently illogical or inaccurate,” and that CPT assumes that all beliefs associated with moral injury are erroneous. On the contrary, we acknowledge that self-blame and guilt may be accurate responses to warzone trauma, yet disagree that CPT is not suitable in these situations. This response serves to clarify some of the inaccurate interpretations of the treatment as stated by Gray and colleagues, and reiterates the position of CPT on many of the issues that were raised. Specifically, we discuss the use of Socratic questioning within CPT to address the issue of moral injury. Furthermore, we highlight the strong evidence base for the use of CPT in treating veterans and active military. Until it has been determined through empirical study, it is premature to assert that CPT is insufficient in addressing moral injury in combat personnel.     

Psychopathological View of Posttraumatic Stress Reactions is in the Eye of the Beholder. A Commentary on Schok et al.

Schok et al. (2011) concluded that military veterans with “suspicious minds” are at risk for posttraumatic stress disorder. The authors recommended that negative appraisals of peacekeeping missions are prevented or changed to positive appraisals. In developing their argument, they misrepresented previous Dutch research as adopting a “psychopathological perspective.” This commentary criticizes the medicalization of posttraumatic stress responses that tends to ignore contextual factors and moral issues at stake. Also, the implicit assumptions of a “positive psychology” of posttraumatic stress in military veterans are discussed. Results on the process of attributing meaning are presented and related to the differences in theoretical perspective. A contextualized psychology that appreciates human diversity without prejudice and that stimulates moral and cultural sensitivity is advocated.     

A reanalysis of the personal/impersonal distinction in moral psychology research

Greene and colleagues [Greene, J., Sommerville, B. R., Nystrom, L. E., Darley, J. M., & Cohen, J. D. (2001). An fMRI investigation of emotional engagement in moral judgment. Science, 293, 2105-2108.] have revealed an apparent distinction in folk psychology between ‘up close and personal’ and ‘impersonal’ moral dilemmas. Reasoning about these types of dilemmas is purportedly supported by partially dissociable neural systems. However, further investigation of the data supporting this hypothesis indicated that only a small number of stimuli used by Greene et al. are driving the effect originally found. Implications of the apparent distinction initially reported and of other research in the domain of moral psychology are discussed.     

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.     

Using Prolonged Exposure and Cognitive Processing Therapy to Treat Veterans With Moral Injury-Based PTSD: Two Case Examples

Moral injury refers to acts of commission or omission that violate individuals’ moral or ethical standards. Morally injurious events are often synonymous with psychological trauma, especially in combat situations—thus, morally injurious events are often implicated in the development of posttraumatic stress disorder (PTSD) for military service members and veterans. Although prolonged exposure (PE) and cognitive processing therapy (CPT) have been well established as effective treatments for veterans who are struggling with PTSD, it has been suggested that these two evidence-based therapies may not be sufficient for treating veterans whose PTSD resulted from morally injurious events. The purpose of this paper is to detail how the underlying theories of PE and CPT can account for moral injury-based PTSD and to describe two case examples of veterans with PTSD stemming from morally injurious events who were successfully treated with PE and CPT. The paper concludes with a summary of challenges that clinicians may face when treating veterans with PTSD resulting from moral injury using either PE or CPT.     

Military Moral Injury: An Evidence-Based and Intercultural Approach to Spiritual Care

How can spiritual care help veterans struggling with military moral injury? An evidence-based, intercultural approach to spiritual care is proposed. Evidence-based care uses research on military moral injury and religious and spiritual struggles to understand when religious and spiritual practices, beliefs, and values are helping or harming veterans. Intercultural spiritual care recognizes the complex, distinctive ways veterans’ values, beliefs, coping, and spiritual practices are shaped by interacting cultural systems, especially military training and cultures. Pastoral theologian Larry Graham’s (Sacred Spaces: The E-Journal of the American Association of Pastoral Counselors 5, 146–171, 2017) writing on moral injury and lamentation is used to develop two spiritual care strategies: sharing anguish and interrogating suffering. Spiritual care begins with lamenting the shared anguish of moral injury using intrinsically meaningful spiritual practices to help veterans compassionately accept the emotions arising from moral injury so intensely felt in their bodies. The second strategy is sharing the lament of interrogating suffering through exploring values, beliefs, and coping arising from moral injury. A literary case study of a young female veteran based on Cara Hoffman’s (2014) novel Be Safe, I Love You illustrates this evidence-based intercultural approach to spiritual care of military moral injury.

     

父母教养方式的潜在类别:潜在剖面分析

采用问卷法,对764名青少年进行测试,首先采用潜在剖面分析模型探索了父母教养方式的潜在类别,然后通过青少年道德脱离、道德同一性的得分差异来确认潜在类别的效度。结果表明,从青少年的角度父母教养方式分为积极型、消极型和混合型三种,其中积极型人数最多、消极型人数最少。此外,青少年道德脱离、道德同一性的得分在这三种潜在类别上存在显著差异,表明本研究得到的三种潜在类别有较好的效度。积极型教养方式下青少年道德脱离的得分显著低于混合型和消极型的得分,混合型教养方式下道德脱离的得分显著高于消极型的得分;积极型教养方式下青少年道德同一性的得分显著高于混合型和消极型的得分,混合型教养方式下道德同一性的得分显著低于消极型的得分。     

Emotional Reactions and Moral Judgment: The Effects of Morally Challenging Interactions in Military Operations

This study explores the association between different types of morally challenging interactions during military deployment and response strategies (e.g., moral justification), as well as the mediating role of moral emotions. Interviews with Dutch servicemen who participated in military operations (e.g., in Afghanistan, Angola; N = 45) were content coded. We found a relationship between local-cultural and team-related interactions and moral justification; these effects were mediated by other-condemning emotions. Similarly, other-condemning emotions mediated the relationship between local-cultural interactions and relativism. This study points at the importance of other-condemning emotions in shaping military reactions to frequently occurring morally challenging interactions.     

道德信仰的发生机制

道德信仰的发生机制至少包括三个方面 ,即 :需要的体认机制 ;伦理义务的内化机制 ;道德心理的整合机制。需要的体认机制涉及到对人性、人生的价值、人的使命等问题 ,它是道德信仰形成的主体基础 ;伦理义务的内化机制涉及到人的社会伦理关系、社会规定性和制约性、社会价值、社会道德规范及其教化等问题 ,它是道德信仰形成的客观条件 ;道德心理的整合机制涉及到道德认知、道德情感、道德意志和道德人格等问题 ,它是道德信仰形成的主、客观方面的动态的统一。     

Moral Injury: A Mechanism for War-Related Psychological Trauma in Military Family Members

Recent research has provided compelling evidence of mental health problems in military spouses and children, including post-traumatic stress disorder (PTSD), related to the war-zone deployments, combat exposures, and post-deployment mental health symptoms experienced by military service members in the family. One obstacle to further research and federal programs targeting the psychological health of military family members has been the lack of a clear, compelling, and testable model to explain how war-zone events can result in psychological trauma in military spouses and children. In this article, we propose a possible mechanism for deployment-related psychological trauma in military spouses and children based on the concept of moral injury, a model that has been developed to better understand how service members and veterans may develop PTSD and other serious mental and behavioral problems in the wake of war-zone events that inflict damage to moral belief systems rather by threatening personal life and safety. After describing means of adapting the moral injury model to family systems, we discuss the clinical implications of moral injury, and describe a model for its psychological treatment.     

Ethics in Psychology and Law: An International Perspective

Some psychologists working in the psychology and law (psycholegal) field feel that the profession does not provide them with adequate ethical guidance even though the field is arguably one of the oldest and best established applied fields of psychology. The uncertainty psychologists experience most likely stems from working with colleagues whose professional ethics differs from their own while providing services to demanding people and the many moral questions associated with the administration of law. I believe psychology’s ethics does, however, provide adequate moral guidance. It has a sound historical basis, has face validity and emphasizes those social moral principles that allow psychologists to best serve individuals and society. Psychologists may nevertheless be confronted with conflicting demands because there are other norm systems that also regulate their behavior as researchers and practitioners, and they, like all people, are influenced by their conscience. Ultimately, psychologists working in the psycholegal field will be best served if they have good knowledge of, and have internalized, the ethical principles of psychology.     

The Role of Political Practices in Moral Injury: A Study of Afghanistan Veterans

While much research has been conducted on military trauma, conceptualizations of deployment‐related suffering have been predominantly approached through a medical, individual‐focused lens. Since the military is an instrument of the state, it is crucial to expand the conceptual scope to include political processes, particularly for the fast‐growing literature on “moral injury,” which refers to the emotional impact of perpetrating, witnessing, or falling victim to perceived wrongdoing. This article examines the role of political practices in the onset of moral injury as well as the micropolitical responses of morally injured veterans. A study of the Dutch mission in Uruzgan, Afghanistan, shows that decisions and frames at the political level helped create distressing quandaries on the ground and that in all the ways the political leadership acknowledged the problems that veterans subsequently developed, it also maintained a silence on its direct contribution to these problems, as such perpetuating them. Consequently, veterans tried to make the political leadership take a material and symbolic share in their burden. Clearly, moral conflict may exist both in the veteran and between the veteran and the political domain, and therefore, experiences of institutional betrayal and a resultant search for reparations should be included in theory on moral injury.     

Reason and emotion,not reason or emotion in moral judgment

One of the central questions in both metaethics and empirical moral psychology is whether moral judgments are the products of reason or emotions. This way of putting the question assumes that reason and emotion are two fully independent cognitive faculties, whose causal contributions to moral judgment can be cleanly separated. However, there is a significant body of evidence in the cognitive sciences that seriously undercuts this conception of reason and emotion, and supports the view that moral judgments are caused by a complex interplay of psychological mechanisms that are both cognitive and affective, but in a way that is not simply a function of the independent causal contributions of reason and emotion. The paper concludes by considering the implications of this view for metaethics.     

主观阶层研究取向的贡献与弊端

近年来社会阶层心理学研究领域对于主观阶层的研究取向高度重视, 突出表现为强调社会阶层概念中的主观阶层成分, 在理论阐述、概念测量、研究设计和研究问题选择上都倾向于关注主观阶层。这一取向为社会阶层心理学的发展奠定了基础, 也扩展了该领域的研究方法及关注问题的视野。但它也造成了部分研究在理论层面与社会现实有所脱节、在概念层面过于忽视客观阶层、在方法层面过于依赖操纵主观阶层, 以及在问题层面只关注高低二元阶层划分、对现实阶层多样性关注不足等弊端。未来应进一步深入开展基础研究以厘清客观阶层和主观阶层的关系及其不同的预测效应, 在研究设计时对于客观阶层和主观阶层进行更细化的区分, 同时可以更多关注于现实中的具体社会问题。     

Replacing the Moral Foundations: An Evolutionary‐Coalitional Theory of Liberal‐Conservative Differences

Moral Foundations Theory (MFT) explains liberal‐conservative differences as arising from different moral intuitions, with liberals endorsing “individualizing” foundations (Harm and Fairness) and conservatives also endorsing “binding” foundations (Authority, Respect, and Purity). We argue these labels misconstrue ideological differences and propose Evolutionary‐Coalitional Theory (ECT) as an alternative, explaining how competitive dynamics in the ancestral social environment could produce the observed ideological differences. We test ECT against MFT across three studies. Study 1 shows the so‐called “binding” orientation entails the threat‐sensitivity and outgroup antagonism predicted by ECT; that is, an authoritarian motive. Similarly, Study 2 shows the so‐called “individualizing” orientation is better described as a universalizing motive, one reflecting a broader set of moral commitments (e.g., to nature) and a broader sociality than the egocentrism implied by MFT. Study 3 provides a factor analysis reducing “binding” to authoritarianism and “individualizing” to universalism, with the latter loading against social dominance orientation (SDO). A hierarchical regression then provides additional evidence for ECT, showing this dominating motive (SDO) accounts for variance in conservatism that MFT leaves unexplained. Collectively, these three studies suggest that ECT offers a more accurate and precise explanation of the key psychological differences between liberals and conservatives.     

A Review of Research on Moral Injury in Combat Veterans

The moral injury construct has been proposed to describe the suffering some veterans experience when they engage in acts during combat that violate their beliefs about their own goodness or the goodness of the world. These experiences are labeled transgressive acts to identify them as potentially traumatic experiences distinct from the fear-based traumas associated with posttraumatic stress disorder. The goal of this article was to review empirical and clinical data relevant to transgressive acts and moral injury, to identify gaps in the literature, and to encourage future research and interventions. We reviewed literature on 3 broad arms of the moral injury model proposed by Litz and colleagues (2009) Litz, B. T., Stein, N., Delaney, E., Lebowitz, L., Nash, W. P., Silva, C., &; Maguen, S. (2009). Moral injury and moral repair in war veterans: A preliminary model and intervention strategy. Clinical Psychology Review, 29, 695–706. 10.1016/j.cpr.2009.07.003[Crossref], [PubMed], [Web of Science ®] , [Google Scholar]: (a) the definition, prevalence, and potential correlates of transgressive acts (e.g., military training and leadership, combat exposure, and personality), (b) the relations between transgressive acts and the moral injury syndrome (e.g., self-handicapping, self-injury, demoralization), and (c) some of the proposed mechanisms of moral injury genesis (e.g., shame, guilt, social withdrawal, and self-condemnation). We conclude with recommendations for future research for veterans suffering with moral injury.     

Affective empathy as core moral agency: psychopathy,autism and reason revisited

Empathy has become a common point of debate in moral psychology. Recent developments in psychiatry, neurosciences and social psychology have led to the revival of sentimentalism, and the ‘empathy thesis’ has suggested that affective empathy, in particular, is a necessary criterion of moral agency. The case of psychopaths – individuals incapable of affective empathy and moral agency, yet capable of rationality – has been utilised in support of this case. Critics, however, have been vocal. They have asserted that the case of autism proves the empathy thesis wrong; that psychopathy centres on rational rather than empathic limitations; that empathy is not relevant to many common normative behaviours; and that rationality is required when empathy fails. The present paper analyses these four criticisms. It will be claimed that they each face severe difficulties, and that moral agency ought to be approached via a multi-tier model, with affective empathy as a baseline.