社会公正与政治信任：民众对政府的合作行为机制

胡锦涛在中共十八大上提出：必须坚持维护社会公平正义。对社会公正的认知直接决定着民众的政治信任, 进而影响民众对政府的合作。近年来频发的群体性事件即是非合作行为的典型表征。然而, 国内外研究中至今没有直接探讨社会公正与政治信任影响合作行为的实证支持, 更无法进一步揭示其作用于合作行为的过程和条件。鉴于此, 本研究将社会公正分为分配公正和程序公正, 将政治信任分为工具信任和情感信任, 采用实验室研究、现场研究和问卷调查研究相结合的方法, 探讨社会公正对合作行为的过程机制, 建立其通过工具信任和情感信任作用于合作行为的双路径模型; 并进一步分析结果依赖性对这一路径模型的调节作用。本研究有望提出社会公正与政治信任影响合作行为的双路径模型及其调节变量, 一方面在理论上深化和拓展本领域的研究, 另一方面实践中通过提升公正感、强化过程变量(政治信任)、干预调节变量(结果依赖性)等策略促进合作行为。     

社会公平感、机构信任度与公共合作意向

社会公平从古至今都是人类追求的崇高社会理想。对社会公平的感知即社会公平感直接决定着个体的机构信任,并影响其公共合作参与。本研究将社会公平感分为分配公平和程序公平,将机构信任度分为工具信任和动机信任,采用实验室情境设计的方法,引入最后通牒博弈和免责博弈范式,通过2个实验系统探讨"公正无私,一言而万民齐"的因果机制。研究发现分配公平与程序公平正作用于个体的公共合作态度与意向,在此基础上建立起公共合作的双路径模型:外部路径由分配公平产生工具信任和动机信任,进而触发公共合作;内部路径由程序公平产生动机信任和工具信任,进而触发公共合作;二者结合构成个体参与公共合作的双动力系统。双路径模型的适用性在组织情境和社会情境下均得到了支持。     

Counseling psychology trainees' social justice interest and commitment

Scholars within the field of counseling psychology have for some time now articulated eloquent and compelling calls for attending to social justice in the social sciences. To date, counseling psychologists have been at the forefront of addressing social justice issues in research, practice, and professional development. The present study advances empirical perspectives on social justice by testing the external validity of M. J. Miller et al.'s (2009) social-cognitive model of social justice interest and commitment in a sample of 229 doctoral trainees in counseling psychology. Present findings support the ability of the model to explain, in part, counseling psychology trainees' social justice interest and commitment. In addition, the present study provides novel findings that demonstrate the direct and indirect ways in which program training environment and personal moral imperative relate to social justice interest and commitment. Study limitations, future directions for research, and implications for training are discussed.     

Social Justice and Religious Participation: A Qualitative Investigation of Christian Perspectives

This investigation examines how self-identified Christians in the Midwest U.S. understand and work for social justice, with a focus on their process of social justice development and the role of religious congregations in promoting social justice. Using a grounded theory analysis of 15 in-depth interviews, results indicated multiple understandings of social justice such as meeting basic needs, fixing social structures and systems to create equal distributions of resources, promoting human rights and dignity, and as a religious responsibility. Participants also described a process of social justice development facilitated by exposure to injustice, mentors, educating others, and the importance of finding a social justice community. Distinct personal barriers to social justice engagement were identified such as resources and negative emotions, whereas congregational leadership was important for congregational involvement. General frustration with congregations was expressed regarding low social justice engagement; however, participants balanced this frustration with hope for the positive potential of congregations to promote social justice. Together these findings show multifaceted understandings of social justice and a dynamic process of social justice development for these self-identified Christians. Implications for future research and partnership with religious individuals and congregations also are discussed.     

Interactional justice and the fair process effect: The role of outcome uncertainty

This paper reconciles the inconsistent findings on the interactive effect of interactional justice and social comparison information on outcome evaluation. We distinguish two different effects of interactional justice and examine outcome uncertainty as a qualifying factor. Three hundred and fifty-seven undergraduates participated in a scenario experiment. It is found that, due to the functional quality effect, interactional justice significantly influences outcome evaluation, regardless of the social comparison information that is available, in situations of low outcome uncertainty. However, due to the fair process effect, interactional justice, as with procedural justice, interacts with social comparison information to influence outcome evaluation in situations of high outcome uncertainty. Implications for comparison referents and social comparison motives in social justice research are discussed.     

Christian Social Justice Advocate: Contradiction or Legacy?

In this article, the relationship between Christian religiosity and the principles of social justice is explored, including the sociopolitical aspects of faith and advocacy. A particular emphasis is placed on the historical legacy and theological relationships between Christianity and social justice. The author concludes with a call for increasingly overt and intentional social justice work among counselors who self‐identify as Christian.     

Religious Congregations and Social Justice Participation: A Multilevel Examination of Social Processes and Leadership

Religious congregations have potential to be mediating structures for social justice participation. However, research has yet to examine the specific social processes or leadership characteristics within congregations that may promote social justice participation. In this study, we use data from 176,901 participants nested within 1,938 congregations to test how social processes (i.e., religious attendance at worship services, extra-worship participation, bonding social capital, a congregational norm for justice) and leadership characteristics (i.e., leader modeling of justice, horizontal leadership style) predict personal social justice involvement through the congregation (i.e., participation in social justice activities sponsored by the congregation) as well as personal social justice involvement outside the congregation (i.e., participation in social justice activities not sponsored by the congregation). We use multilevel logistic regression to examine these social processes and leadership characteristics at both individual and congregational levels of analysis. Results showed distinct patterns of associations at individual and congregational levels of analysis and that different social processes and leadership characteristics predicted personal social justice participation through or outside the congregation. These findings reveal the importance of social processes and leadership characteristics in understanding how congregations may mediate social justice participation. Implications for community psychology research and practiced also are discussed.     

Social Change: Toward an Informed and Critical Understanding of Social Justice and the Capabilities Approach in Community Psychology

Community psychology has long been concerned with social justice. However, deployments of this term are often vague and undertheorized. To address this weakness in the field's knowledge body we explored John Rawls's theory of social justice and Amartya Sen's economic theory of the capabilities approach and evaluated each for its applicability to community psychology theory, research, and action. Our unpacking of the philosophical and political underpinnings of Rawlsian theory of social justice resulted in identifying characteristics that limit the theory's utility in community psychology, particularly in its implications for action. Our analysis of the capability approach proposed by Amartya Sen revealed a framework that operationalizes social justice in both research and action, and we elaborate on this point. Going beyond benefits to community psychology in adopting the capabilities approach, we posit a bi‐directional relationship and discuss how community psychology might also contribute to the capabilities approach. We conclude by suggesting that community psychology could benefit from a manifesto or proclamation that provides a historical background of social justice and critiques the focus on the economic, sociological, and philosophical theories that inform present‐day conceptualizations (and lack thereof) of social justice for community psychology.     

Likelihood of using drug courts: predictions using procedural justice and the theory of planned behavior

The current research compares two theoretical models borrowed from social psychology (theory of planned behavior and procedural justice) to predict intentions to make use of a drug court. Medicaid-eligible substance users answered a number of questions regarding their intentions to use a drug court in the future, including items from planned behavior and procedural justice scales. When procedural justice was considered alone, only trustworthiness predicted intention to use drug courts. When planned behavior was considered alone, only deliberative attitudes predicted the intention. After combining the two models, deliberative attitudes from the theory of planned behavior were the only significant predictor of likelihood to make use of a drug court. Recommendations for future study of this area center on conceptualization of procedural justice and the use of alternative samples.     

法律正义与道德正义

进入文明时代以来,社会正义一直是人们追求的基本价值目标.社会正义实质上是对人类社会关系(包括个人之间、群体及组织之间、个人与群体及组织之间的相互关系)的公平性、正当性的确认和捍卫,社会正义通常采取法律形式和道德形式来表达.法律正义是以国家意志的形式来表达的社会关系的规定性,它通过制度规范方式来确认和捍卫公民的合法权益和守法义务.道德正义是以德性和良心的形式来表现的社会关系的规定性,它通过伦理规范的方式来确认和维护公民的伦理权利和道德义务.法律正义是道德正义的基础和保障,因而也是社会正义的底线和起点;道德正义是法律正义的前提和灵魂,因而也是社会正义的理想和目标.构建法律正义与道德正义的良性互动关系.是实现社会正义的有效保证.     

The role of standing in the psychology of procedural justice: Towards theoretical integration

In the current chapter, the authors explore the relation between social standing and procedural justice. Standing is an important construct in procedural justice theories and tends to be broadly defined as the position that people have in social groups. It is argued that the standing construct suffers from conceptual ambiguity: In procedural justice literature two distinct interpretations of standing can be distinguished, one defining standing as intragroup status and one defining standing as the extent to which people are included in social groups. Furthermore, it is argued that research findings on the relation between standing and procedural justice are not conclusive. The authors review recent empirical findings that address these concerns, and conceptually integrate these findings. In closing, the authors outline avenues for future research that the procedural justice field may want to take, and discuss implications of the work reviewed here.     

Differentiation of Self and Social Justice Commitment Mediated by Hope

This study tested a theoretical model of hope mediating the relationship between differentiation of self and social justice commitment among graduate students (N = 202) in the helping professions. The theory was based primarily on the social justice philosophies of Martin Luther King Jr., Cornel West, and Paulo Freire using a cultural psychology approach. Results generally supported the theoretical model. Implications are considered for both training and future research on social justice.     

Applying a Social Justice Lens to Youth Mentoring: A Review of the Literature and Recommendations for Practice

Youth mentoring interventions are often designed with the intention of promoting improved outcomes among marginalized youth. Despite their promise to reduce inequality through the provision of novel opportunities and increased social capital to marginalized youth, youth mentoring interventions hold the potential to reproduce rather than reduce inequality. In the current review, we explore literature on youth mentoring that has incorporated a social justice lens. We conclude that there is a need for greater attention to principles of social justice in the design, implementation, and evaluation of youth mentoring interventions. After reviewing the literature, we make recommendations for research and practice based on a social justice perspective and explore alternatives to traditional youth mentoring that may allow for better alignment with social justice principles.     

Procedural Justice and Culture

The past fifteen years have seen the development of a considerable research literature on the social psychology of procedural justice (see Lind & Tyler, 1988, for a review). Procedural justice research reveals some serious shortcomings in the exchange theories that have traditionally dominated Western analyses of the social psychology of groups, and in so doing, the procedural justice literature has important ramifications for cross-cultural psychology. Results from a number of studies conducted in the United States and Western Europe show that individualistic, self-interest based models of human behaviour are insufficient to explain procedural justice phenomena. Instead, procedural justice effects frequently reveal strong group-oriented concerns and motivations even in cultural contexts generally thought to be characterized by individualistic orientations. The research literature also shows that if a group's procedures are judged to be fair, people are more likely to show group-oriented behaviour and to hold more favourable attitudes toward the group and its leaders. These findings have led to the development of a theory of justice judgments—the Lind and Tyler group-value theory—which is based on group norms and relations rather than on social exchange theory. We describe a general model of social behaviour that integrates group- and individually-oriented behaviour, and we discuss the implications of the model for social and cross-cultural psychology.     

Social justice advocacy among doctoral students in professional psychology programs

This study examined the relationships among multicultural competency, task-oriented coping, spirituality, political involvement, and experiences of discrimination on students’ engagement in social justice advocacy in a sample of 412 clinical, counseling, and school psychology doctoral students. Specifically, this study examined the mediating role of political involvement and task-oriented coping between the predictor variables and social justice advocacy. The results showed that the relationship between experiencing discrimination and social justice advocacy was only present when participants reported more political involvement and more task-oriented coping. The same was true for the relationship between spirituality and social justice advocacy; this relationship was only present when going through task-oriented coping. Further while there was a relationship between students’ multicultural knowledge and social justice advocacy, it was partly accounted for by political involvement. Similarly, the relationship between multicultural awareness and social justice advocacy was partly accounted for by task-oriented coping. Implications and recommendations for future research are addressed.     

Religious Networking Organizations and Social Justice: An Ethnographic Case Study

The current study provides an innovative examination of how and why religious networking organizations work for social justice in their local community. Similar to a coalition or community coordinating council, religious networking organizations are formal organizations comprised of individuals from multiple religious congregations who consistently meet to organize around a common goal. Based on over a year and a half of ethnographic participation in two separate religious networking organizations focused on community betterment and social justice, this study reports on the purpose and structure of these organizations, how each used networking to create social capital, and how religion was integrated into the organizations' social justice work. Findings contribute to the growing literature on social capital, empowering community settings, and the unique role of religious settings in promoting social justice. Implications for future research and practice also are discussed.     

The Role of Attitudes Toward White Privilege and Religious Beliefs in Predicting Social Justice Interest and Commitment

The current study examines links among attitudes toward White privilege, religious beliefs, and social justice interest and commitment for White Christian students. Two distinct patterns of results emerged from a path analysis of 500 White Christian students. First, a willingness to confront White privilege was positively associated with the sanctification of social justice (i.e., attributing spiritual significance to working for social justice) and both were positively associated with social justice interest and commitment. Second, awareness of White privilege was negatively associated with religious conservatism, and religious conservatism was negatively associated with social justice interest. These patterns show that White privilege attitudes directly (i.e., willingness to confront White privilege) and indirectly (i.e., awareness of White privilege through religious conservatism) predicted social justice interest and commitment. Moreover, religious beliefs demonstrated opposite patterns of association with social justice interest and commitment such that the sanctification of social justice positively predicted social justice interest and commitment whereas religious conservatism negatively predicted social justice interest. Overall, findings demonstrate direct and indirect links between White privilege attitudes, religious beliefs, and social justice interest and commitment. Limitations and implications for future community psychology research and collaboration also are discussed.     

Justice Beliefs,Personal Well-Being and Harsh Social Attitudes: Initial Demonstration of a Polynomial Regression and Response Surface Methodology

Tendencies to believe in justice are multidimensional and include beliefs that the world is fair to one’s self (personal justice beliefs) as well as to others (general justice beliefs). Previous research suggests that personal and general justice beliefs are divergently linked to well-being and harsh social attitudes, respectively. However, whether and how these justice tendencies conjointly affect well-being and harsh social attitudes is less well known. Guided by equity theory, the current study used polynomial regression and surface response methodology to demonstrate how specific discrepancies between justice beliefs for self and others predict personal well-being and harsh social attitudes. Participants (N?=?1079) completed measures of tendencies to believe in personal and general justice, as well as measures of physical symptoms associated with illness and attitudes towards the poor. Results suggested that discrepancy between personal and general justice beliefs had detrimental effects on these outcomes (i.e., higher number of illness symptoms and harsher attitudes towards the poor). Moreover, discrepancy resulting from a strong belief in general justice and a weak belief in personal justice (i.e., other-favorable discrepancy) was more strongly negatively associated with well-being and positively associated with harsh attitudes towards the poor than discrepancy resulting from a strong personal justice belief and a weak general justice belief (i.e., self-favorable discrepancy). The current research highlights the potential for personal and general justice beliefs to conjointly predict well-being and social attitudes, while simultaneously demonstrating the capacity to better understand these interactive relationships through the use of surface response methodology.     

公正判断中的“非理性”：加工特征、主要表现和影响因素

公正判断中的“非理性”研究是社会认知双过程加工理论在公正领域的拓展, 也是不确定性管理和道德心理研究的延续。就加工过程而言, 个体的公正判断可能同时依存“理性”和“非理性”两个结构和进化都不同的认知体系。置换过程、首因效应、极端判断、补偿偏见、责备无辜受害者和道德命令效应是公正判断中“非理性”的主要表现。自我因素、公正敏感性、道德认同、情绪状态和公正世界信念等个体变量是其主要影响因素。综合来看, 目前公正判断的“非理性”研究还比较庞杂, 其进化根源、生理机制、如何与理性过程交互作用等还有待深入研究。此外, 结合社会现实问题、关注第三方视角、多理论解释的整合及多水平因素的交互影响可能是未来的研究方向。