Academic Self-Schemas and their Self-Congruent Learning Patterns: Findings Verified with Culturally Different Samples

This paper reported two studies investigating high school students’ academic self-schemas in learning mathematics and their self-congruent learning engagement patterns. Using cluster analyses, Study 1 located two contrasting groups of students holding positive and negative self-schemas in learning mathematics among Chinese participants. MANOVA analyses showed that these two groups of Chinese schematic students differed from each other in the use of achievement goals, approaches to learning, and expected levels of performance. These findings were validated and extended in Study 2 using a culturally different sample, Australian students. Again, cluster analyses successfully classified Australian participants into positive and negative schematic clusters. It was also found that these two groups of schematic students approached learning mathematics in a self-congruent manner similar to those found in Study 1. The converging results in both studies lent empirical support to the theoretical formulation of positive and negative schematic students and the validity of using the self-schema concept to investigate motivation and learning. The differences in their learning engagement patterns were discussed in terms of students’ different academic self-schemas in learning mathematics.     

The Duty to Eradicate Global Poverty: Positive or Negative?

In World Poverty and Human Rights, Thomas Pogge argues that the global rich have a duty to eradicate severe poverty in the world. The novelty of Pogges approach is to present this demand as stemming from basic commands which are negative rather than positive in nature: the global rich have an obligation to eradicate the radical poverty of the global poor not because of a norm of beneficence asking them to help those in need when they can at little cost to themselves, but because of their having violated a principle of justice not to unduly harm others by imposing on them a coercive global order that makes their access to the objects of their human right to subsistence insecure. In this paper, I claim that although Pogge is right in arguing that negative duties are crucial in an account of global justice, he is wrong in saying that they are the only ones that are crucial. Harming the global poor by causing their poverty provides a sufficient but not a necessary condition for the global rich to have a duty of justice to assist them. After engaging in a critical analysis of Pogges argument, I conclude by suggesting the need for a robust conception of cosmopolitan solidarity that includes positive duties of assistance which are not mere duties of charity, but enforceable ones of justice.     

On the Tedium of the Good

It seems to be a phenomenon of contemporary life that we consider goodness embarrassing and rather dull. In contrast, the activities and inner lives of villains are deemed more complex and fascinating than those of good people. This paper attempts to understand the conception of goodness that underlies this phenomenon, and I suggest that informing it is the combination of two ideas, in tension with each other: firstly, a distorted understanding of the ancient conception of full virtue as the absence of all inner conflict; and secondly, the intuition that real goodness is only apparent and generated in inner conflict. In response, I offer an alternative picture of goodness as an ongoing, active and progressive relation to value, and conclude that in order to render goodness attractive again we need more adequate portraits of goodness from both philosophy and art.     

Chimpanzee (Pan troglodytes) intentional communication is not contingent upon food

Studies of great apes have revealed that they use manual gestures and other signals to communicate about distal objects. There is also evidence that chimpanzees modify the types of communicative signals they use depending on the attentional state of a human communicative partner. The majority of previous studies have involved chimpanzees requesting food items from a human experimenter. Here, these same communicative behaviors are reported in chimpanzees requesting a tool from a human observer. In this study, captive chimpanzees were found to gesture, vocalize, and display more often when the experimenter had a tool than when she did not. It was also found that chimpanzees responded differentially based on the attentional state of a human experimenter, and when given the wrong tool persisted in their communicative efforts. Implications for the referential and intentional nature of chimpanzee communicative signaling are discussed.     

Most People are Pretty Happy,but There is Cultural Variation: The Inughuit,The Amish,and The Maasai

Diener and Diener (1996; Psychological Science 7: 181–185) suggested that most people are happy, and offered support for this claim from surveys in industrialized societies. We extend their findings to include people who lead materially simple lives and live in cultures far removed from those of typical survey respondents. We found that the Kenyan Maasai, the United States Amish, and the Greenlandic Inughuit, all reported positive levels of life satisfaction, domain satisfaction, and affect balance (more frequent positive emotions than negative ones). Across satisfaction and affect measures, including methods in addition to global self-reports, our 358 respondents from these cultures were one average, positive on all 54 scales, and significantly above neutral on 53 of them. Across all measures and samples 84% of participants scored above neutral. However, nobody was perfectly happy and satisfied, and the groups reported unique configurations of satisfaction and affect. Although all three groups were high in satisfaction with so cial domains, the Amish reported lower satisfaction with self-related domains, and the Maasai and Inughuit were relatively lower in satisfaction with material domains. All three groups reported frequent positive emotions, but only the Maasai reported frequent feelings of pride. Thus, the fact that most people tend to be moderately happy does not mean that they are ecstatic, or that there is no variation across cultures in happiness.     

“Hands up Who Wants to Die?”: Primoratz on Responsibility and Civilian Immunity in Wartime

The question of the morality of war is something of an embarrassment to liberal political thinkers. A philosophical tradition which aspires to found its preferred institutions in respect for individual autonomy, contract, and voluntary association, is naturally confronted by a phenomenon that is almost exclusively explained and justified in the language of States, force and territory. But the apparent difficulties involved in providing a convincing account of nature and ethics of war in terms of relations between individuals has not prevented liberal theorists from attempting this task. This paper examines a recent attempt by Igor Primoratz to sketch out the implications of a consistent liberalism for just war doctrine and, in particular, as regards the question of who may be a legitimate target of attack in wartime. Primoratz’s paper itself is a critique of Michael Waltzer’s authoritative exposition of just war theory for failing to be sufficiently and consistently liberal. The debate between these two authors is a productive site for investigating the potential and limitations of liberal theories of just war.     

Peter Singer’S Argument for Utilitarianism

The paper begins by situating Singer within the British meta-ethical tradition. It sets out the main steps in his argument for utilitarianism as the ‘default setting’ of ethical thought. It argues that Singer’s argument depends on a hierarchy of reasons, such that the ethical viewpoint is understood to be an adaptation – an extension – of a fundamental self-interest. It concludes that the argument fails because it is impossible to get from this starting-point in self-interest to his conception of the ethical point of view. The fundamental problem is its mixing the immiscible: the Humean subordination of reason to interest with the Kantian conception of reason as universal and authoritative.