翻译伦理的多元论与一元论

翻译伦理有"多元论"和"一元论"之分。"多元论"从文化间性理论出发,将翻译伦理当作动态的,情景性的概念,认为翻译事件的意义取决于翻译的处境、功能以及翻译与其接受者之间的互动与关联,却混淆了翻译伦理和一般的实践伦理之间的区别,忽视了翻译伦理的普遍性和恒常性。与此相反,"一元论"以"再现伦理"为代表,强调翻译的"语言性"本质,主张译者行为回归翻译本体和翻译对象(源语文本)的语义范围,却忽视了翻译事件的历史性与情境性,以及由此衍生的翻译伦理的多元和动态。多元论和一元论因视角不同,方法互异,而各显利弊,共同构成了翻译伦理的整体景观。     

一元论到多元论：当代健康观的新思路

健康理念从古至今不断嬗变,自世界卫生组织提出健康概念以来,学界围绕“健康”有诸多争议,逐渐呈现出一元论和多元论两条不同的研究路径。一元论路径旨在争论中给出一个普遍性健康概念,其中突出的争论有：自然主义与规范主义之争,理想主义与现实主义之争;多元论路径旨在转变传统研究视角,放弃一元构建的普遍概念,强调在特定域境中确定健康概念。多元论路径为传统健康理论研究提供了新思路,它是哲学转向、医学转型和时代转变的产物,融合多元论健康观当代健康呈现出多元、复杂、动态、交互的特征,纠缠着客观实在性、价值引导性和语义应用性。     

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。     

道德完整性、专业化与社会合作——专业化时代的道德理论主题

道德理论是关于具有道德完整性的人的理论,它的任务是去寻求使人在不同 方面具有道德重要性的各种可能性,而这一任务面临着专业化的挑战。社会的专业化要求个 体将自身的人力资源专门化到有限的领域中,结果就无法从事所有具有道德重要性的事,并 由此获得自身的道德完整性。现代社会试图通过一个分工—协作体系来解决这一难题,但在 市场机制的作用下,分工体系变异为了分隔体系,结果把所有人都变成了道德上不完整的 人。在社会专业化不断加深的趋势下,社会需要承担个体的再专门化成本,当每个人都可 以自由地游弋在分工体系中时,社会就将变为一个合作体系。其中,每个人都完全基于道德 判断来做出专门化和再专门化的选择,并通过这种选择来实现其道德完整性。     

理由、情感与道德的规范性——西方伦理学与元伦理学的论争进路

道德的规范性问题是道德哲学的核心问题之一,对该问题的回答决定了我们在多大程度上能够为道德责任奠定合理性的基础.从古希腊至启蒙时期,道德哲学体系围绕理由还是情感作为道德规范性渊源进行了探索.在当今的元伦理学争论中,虽然实践理由成为道德规范性问题的标准话语体系,但该体系下的争论仍然围绕理由与情感而展开.     

服务型领导、道德认同与UPB的关系

亲组织的非伦理行为(unethical pro-organizational behaviors,UPB)指员工为了其所属的组织利益而从事有违伦理的行为,涉及员工对组织的忠诚与个人道德品质两个方面。本研究探讨了服务型领导与UPB的关系以及个体道德认同在其间的调节作用。研究发现,服务型领导和员工UPB间呈倒U型关系;且服务型领导与UPB的关系受到内化道德认同的调节,当员工内化道德认同较低时服务型领导与UPB呈倒U型关系,而象征化道德认同并不调节服务型领导与UPB的关系。     

自闭症碎镜理论之迷思:缘起、问题与前景

自闭症患者在社会沟通和交往障碍上主要涉及社会情感互动缺陷、非语言行为交流缺陷、发展维持和理解人际关系的缺陷。该群体在社会认知过程中潜在自动的直觉成分受损被视为其独特的临床症状。鉴于镜像神经元系统在社会认知的直觉成分上扮演的重要角色,该系统的功能障碍假说(或称"碎镜"理论)被提出并用以解释自闭症的成因及其异常表现。然而,在经历了10年的发展与证据检验后,该理论潜在的问题逐渐暴露。当前的研究显示,迄今为止人类镜像神经元系统的研究存在内在缺陷,镜像神经元系统至多是社会认知的附带原因,该系统功能障碍也并非自闭症患者社会认知障碍的必要条件。碎镜理论面临来自临床行为研究与认知神经科学实验证据的广泛质疑。未来,伴随自闭症研究对象的变化,镜像神经元的社会响应学说的提出,双个体范式、第二人称神经科学范式与计算精神病学的兴起,镜像神经元与自闭症的真正关系将有望得以阐明。     

主体性、主体间性及道德实践中的言与行——哈贝马斯的论辩伦理与儒家道德学说之比较

哈贝马斯认为,在后形而上学时代,重建公共道德、达致社会团结的唯一途径是建立在交往行为基础之上的、主体间的、以共识为目标的道德论辩.这一构想因其空想性、其对语言性论辩过程的过分倚重以及对道德原则主体性的忽视而受到各方的批评与质疑.与之相比较,中国传统的儒家思想在承认道德主体间性的同时,肯定并强调道德的主体性,既注重道德问题的论辩性,更注重其实践性,从而为克服哈贝马斯所面-临的困难提供了一条富有启发意义的出路.     

外化行为问题与集体道德情绪、集体责任行为之关系：班级氛围的调节效应*

采用调查法,随机选取上海市3所普通中小学四、六、八、十年级的755名学生为被试,探讨班级氛围在外化行为问题与集体道德情绪、集体责任行为关系间的调节作用。结果表明：(1)男生的外化行为问题显著高于女生,其感知的班级氛围显著低于女生。而男、女生集体道德情绪与集体责任行为的性别差异不显著;(2)学生感知的班级氛围随年龄的增长先下降再上升,八年级时最低;集体道德情绪和集体责任行为随着年级的增高而呈下降趋势,小学生(四、六年级)的集体道德情绪和集体责任行为得分均比中学生(八、十年级)高,高一(十年级)学生的得分处于最低水平;(3)外化行为问题与集体道德情绪、集体责任行为的关系受班级氛围的调节。与消极的班级氛围相比,积极的班级氛围能够弱化外化行为问题与集体道德情绪、集体责任行为的负向关联。结果揭示了积极的班级氛围对外化行为问题学生具有一定的保护作用,有助于改善这些学生的社会适应能力。     

信念、欲望与信欲:斯洛特与王阳明道德动机论之比较

休谟式的信念—欲望模型仍是道德动机理论的主流。在当代哲学中,理性主义的反休谟主义者宣称信念自身足以使人产生行动的动机,因此欲望不是必要的;而情感主义的反休谟主义者则宣称只有欲望或情感才能解释一个人的行动。第三种反休谟主义者既同意休谟主义的观点,认为信念和欲望都是为解释一个人的行动所必需的,同时又不同意休谟主义,认为信念和欲望并不是两个相互分离的心灵状态,相反它们构成了一个称作"信欲"的单一心灵状态。迈克尔·斯洛特是第三种反休谟主义者的代表,其信欲概念对道德动机问题的讨论做出了重要贡献,然而亦有其局限性;王阳明的良知概念及"知行合一"思想为克服斯洛特观点的局限性提供了启发。     

Empathy,morality and psychopathic traits in women

Empathic and moral processing correlates of psychopathic personality have seldom been studied in women. In this study, we experimentally tested associations between psychopathic personality traits and empathic and moral processing in a female sample, and further directly compared them to results from a male sample. We found that high levels of affective-interpersonal traits were associated with diminished affective response to sad and fearful emotions in others; lower propensity to feel moral emotions; higher endorsement of utilitarian solutions to moral dilemmas involving direct harm; and less self-reported difficulty when performing moral decision making. Overall, our findings strengthen the view that the two dimensions of psychopathy make distinct contributions to emotional and moral processing; and demonstrate that, in women, psychopathic personality traits are associated with a similar pattern of empathic and moral processing biases as the one that has been previously reported in men.     

Political ideology predicts attitudes toward moral transgressors

We combine recent theoretical advances in the study of morality with a growing interest in the predictive power of political ideology to test new hypotheses concerning impression formation. In two experiments (total N = 3881), newly-formed attitudes depended upon United States citizens’ political ideology and the moral content of the attitude induction. Specifically, when forming impressions of a person violating moral foundations of Care/Fairness, political liberals disliked the person more than did conservatives. In contrast, when forming impressions of a person violating moral foundations of Loyalty/Authority/Purity, conservatives disliked the person more than did liberals. This work establishes that ideological differences are important not only for long-standing attitudes and judgments, but create attitudinal divides at the earliest stages of evaluation.     

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.     

Investigating associations between empathy, morality and psychopathic personality traits in the general population

Although atypical moral and empathy processing are considered core features of psychopathic personality, little is known about how these constructs are associated with psychopathic traits in the general population. One-hundred and twenty-four adult males from the community were administered the Self-Report Psychopathy Scale 4 Short Form, as well as a wide battery of affect, empathy and morality tasks and questionnaires. Our findings indicate that both core affective-interpersonal, as well as lifestyle-antisocial features of psychopathy are associated with weaker empathic responses to fearful faces. However, only the unique variance of the affective-interpersonal features is associated with weaker empathic response to happy stories, lower propensity to feel empathic concern and less difficulty in making decisions on moral dilemmas. In contrast, the unique variance of the lifestyle-antisocial features is associated with greater propensity to feel empathic concern. These preliminary findings extend previous research and suggest that, while the joint variance between affective-interpersonal and lifestyle-antisocial features might drive some ‘deficits’ associated with psychopathy, there also appears also to be unique ‘deficits’ associated with the core affective-interpersonal features, particularly in relation to affective aspects of moral processing.     

Spirituality, morality, and criticism in education: a response to Kevin Gary

In this short essay I respond to Kevin Gary’s generous review of my book Reclaiming Goodness by considering his two main concerns, that I tend to conflate spirituality and morality and that I am not sufficiently sensitive to tensions between spirituality and critical thinking. I respond by noting that Gary has not taken adequate account of the distinction between deontological morality and aretaic ethics in the first instance and between the Aristotelian notions of Sophia and Phronesis, or pure reason and practical wisdom, in the second.Hanan A. Alexander chairs the Department of Education at the University of Haifa and is a research fellow of the Van Leer Jerusalem Institute.     

To escape blame, don't be a hero—Be a victim

In situations where people (or their lawyers) seek to escape blame for wrongdoing, they often use one of two strategies: frame themselves as a hero (hero strategy) or as a victim (victim strategy). The hero strategy acknowledges wrongdoing, but highlights previous good deeds to offset blame. The victim strategy also acknowledges wrongdoing, but highlights the harms suffered by the perpetrator to deflect blame. Although commonsense suggests that past good deeds can offset blame from transgressions, moral typecasting (Gray & Wegner, 2009) suggests otherwise. Despite past good deeds, heroes remain blameworthy as moral agents. On the other hand, victims are moral patients and thus incapable of blame. Three studies found that victim strategy consistently reduced blame, while the hero strategy was at best ineffectual and at worst harmful. This effect appeared to stem from how the minds of victims and heroes are perceived.     

The Moral Foundations taxonomy: Structural validity and relation to political ideology in Sweden

Although Moral Foundations Theory claims that the foundations of morality are universal, there are still few studies addressing it through non-English measures. In the current research, 540 persons filled out a Swedish translation of the Moral Foundations Questionnaire, and 332 of them filled out political attitude measures. Confirmatory factor analyses suggested that the fit of the five-factor model was better than alternative models but not optimal, replicating previous findings. Concerns with fairness and prevention of harm predicted political identity leftward, mediated mainly by preference for equality, and concerns with loyalty, authority, and sanctity predicted political identity rightward, mediated mainly by resistance to change and system justification, as hypothesized. Fairness and authority concerns were the best predictors of political ideology.     

Dual-process morality and the personal/impersonal distinction: A reply to McGuire, Langdon, Coltheart, and Mackenzie

A substantial body of research supports a dual-process theory of moral judgment, according to which characteristically deontological judgments are driven by automatic emotional responses, while characteristically utilitarian judgments are driven by controlled cognitive processes. This theory was initially supported by neuroimaging and reaction time (RT) data. McGuire et al. have reanalyzed these initial RT data and claim that, in light of their findings, the dual-process theory of moral judgment and the personal/impersonal distinction now lack support. While McGuire and colleagues have convincingly overturned Greene et al.’s interpretation of their original RT data, their claim that the dual-process theory now lacks support overstates the implications of their findings. McGuire and colleagues ignore the results of several more recent behavioral studies, including the study that bears most directly on their critique. They dismiss without adequate justification the results of a more recent neuroimaging study, three more recent patient studies, and an emotion-induction study. Their broader critique is based largely on their conflation of the dual-process theory with the personal/impersonal distinction, which are independent.     

Considering religious education in context: politics,reform and debates among Turkish Cypriots

This article exemplifies the politicisation of religious education that has polarised the Turkish Cypriot community and explores a possible approach to religious education for primary schools in north Cyprus. In the light of the long-standing debate, this study has a particular focus on the mandatory religious instruction in public primary schools and evaluates the textbooks and teachers' perceptions. Unlike lower and upper secondary schools, divinity classes have constantly been offered to primary school pupils since the 1960s. Religious education at the primary school level is a contentious issue on which the educational experts have been unable to reach a consensus, and continue to discuss on different perspectives. To this end, a comprehensive review of the content analysis of the primary school religious education textbooks and semistructured interviews with teachers and education specialists has been undertaken. Although this study is set in the north Cyprus context, it is also relevant for other conflict-affected societies as it describes the challenges of religious education, secularism and pluralism.