Milgram, Method and Morality

In Milgram's experiments, subjects were induced to inflict what they believed to be electric shocks in obedience to a man in a white coat. This suggests that many can be persuaded to torture, and perhaps kill, another person simply on the say-so of an authority figure. But the experiments have been attacked on methodological, moral and methodologico-moral grounds. Patten argues that the subjects probably were not taken in by the charade; Bok argues that lies should not be used in research; and Patten insists that any excuse for Milgram's conduct can be adapted on behalf of his subjects. (Either he was wrong to conduct the experiments or they do not establish the phenomenon of immoral obedience). We argue that the subjects were indeed taken in, that lies (though usually wrong) were in this case legitimate, and that there were excuses available to Milgram which were not available to his subjects. So far from 'disrespecting'his subjects, Milgram enhanced their autonomy as rational agents. We concede however that it might be right to prohibit what it was right to do. [1]     

Culture in the context of intercultural negotiation.

This study explores culture's effect on behaviors and outcomes in intercultural negotiation and examines how those effects are moderated by role. Eighty U.S. and international students took part in a previously developed negotiation task (Pruitt, 1981) and completed Hui and Triandis's (1986) individualism‐collectivism (INDCOL) scale. Negotiation interactions were coded for information sharing, offers, and distributive tactics. Findings show that a negotiation dyad's collectivism is positively associated with higher joint profit. The effects of culture on both communication behaviors and joint outcomes, however, differ by role of the negotiator. In particular, seller collectivism has larger and more consistent effects on communication behavior and joint profit than buyer collectivism. Results support a ‘culture in context’ perspective of negotiation that takes into account negotiator qualities, contextual and structural features of the negotiation, and mediating processes in addition to cultural values.     

ON THE PRAGMATICS OF SOCIAL THEORY: THE CASE OF ELIAS'S “ON THE PROCESS OF CIVILIZATION”

This paper proposes a new approach to the study of sociological classics. This approach is pragmatic in character. It draws upon the social pragmatism of G. H. Mead and the sociology of texts of D. F. McKenzie. Our object of study is Norbert Elias's On the Process of Civilization. The pragmatic genealogy of this book reveals the importance of taking materiality seriously. By documenting the successive entanglements between human agency and nonhuman factors, we discuss the origins of the book in the 1930s, how it was forgotten for 30 years, and how in the mid‐1970s it became a sociological classic. We explain canonization as a matter of fusion between book's material form and its content, in the context of the paperback revolution of the 1960s, the events of May 1968, and the demise of Parsons’ structural functionalism, and how this provided Elias with an opportunity to advance his model of sociology.     

患者知情同意权实现的伦理思考与法律保护

随着医学科学的发展,患者的知情同意已是医学实践的一个基本伦理观念和原则,但是,它的实现不仅需要道德规范的约束,而且还需要法律的保护.     

Stress, Religious Coping Resources, and Depressive Symptoms in an Urban Adolescent Sample

We surveyed low-income urban adolescents about their total exposure to urban stressors and their use of religious coping resources, specifically in the areas of social support, spiritual support, and community service opportunities provided by their congregations. Additionally, we assessed their current levels of depressive symptomatology. Among females, the relationship between stress and depressive symptoms was moderated by the use of spiritual support and community service opportunities. The moderating relationship was such that at low levels of stress, high usage of these resources protected against the development of depressive symptoms. At high levels of stress, however, the protective relationship was lost. Lastly, when the social support aspects of religious coping were statistically controlled, the moderation effect disappeared, suggesting that within this sample, the social support seeking aspects of the resources, rather than their religious nature, was responsible for the effects.