基于因果报应观念的认知调查与厚黑行为抑制效果分析

因果报应是中国传统文化的一个重要观念,至今仍然影响着当下社会大众。研究通过问卷调查来了解社会大众对因果报应的认知与理解,并进一步通过启动实验考察因果报应启动对厚黑行为的抑制效果,研究结果表明:(1)社会大众对因果报应的认知与接纳是一种客观存在,55.83%的被试知晓因果报应,33.81%的被试表示相信因果报应的存在,10.09%的被试表示因果报应很灵验,23.67%的被试表示因果报应影响自己的行为处世,22.96%的被试表示会用因果报应提示教育身边的亲友。(2)因果报应材料的启动能显著地抑制厚黑行为,中性材料的启动不能抑制厚黑行为,因果报应启动的内容与厚黑人格对厚黑行为具有交互效应,因果报应启动能更显著地抑制高厚黑人格被试的厚黑行为。基于社会治理的视角,社会公众对因果报应的接纳成就了其参与社会治理的可能性,因果报应内蕴的道德自律、匡扶正义、累德向善等价值内核成就了其参与社会治理的效用性,因果报应观念应建设性发掘和创造性地转化为当下的社会治理所用。     

中学生欺凌受害对其内化问题的影响:有调节的中介模型

采用特拉华校园氛围量表、特拉华欺负受害量表、心理弹性量表、病人健康问卷抑郁量表和广泛性焦虑量表对3543名中学生进行调查。探讨中学生感知的校园氛围与心理弹性在其欺凌受害与内化性问题间的中介调节作用。结果表明:(1)在控制中学生的性别、年级及父母文化水平后,欺凌受害能显著正向预测学生的内化性问题。(2)心理弹性在欺凌受害与内化性问题间起部分中介作用。(3)中学生感知的校园氛围在欺凌受害以及心理弹性对内化性问题的影响中均有显著的调节作用。     

文化心理学与人类学积极融合的新趋势

当前以文化心理学为代表的研究热潮被誉为是心理学发展中的第四个解释维度。这一热潮促进了多元化研究方法的发展,不仅加强了心理学实证研究的普遍性,而且提升了理论建构解释的力度和重要性。长期以来,心理学与人类学有着紧密的联系,文化心理学与人类学有着更密切的联姻。随着文化心理学与人类学的进一步积极融合,不仅为心理学的全球化发展带来了新契机,而且对于积极探索构建人类命运共同体的社会心理机制,实现心理学研究范式多样化的统一,具有重要的学理意义及现实针对性。     

‘Resacralising’ secular space: new churches in a northern city, 1980–2012

This article explores the way new church congregations in a city in northern England, the city of York, are using religious and non-religious spaces in which to meet. These new congregations show a diverse approach to the material realm and especially to sacred space. Some use existing church buildings, some build their own structures. But many use a range of buildings: schools, community centres, a pub or the garage of a private house. An examination of these structures offers insights into ways in which faith engages with wider social realities and into contemporary religious history. This article will focus primarily on Britain, but casts an eye to developments elsewhere.     

Teachers’ sense of responsibility for educational outcomes and its associations with teachers’ instructional approaches and professional wellbeing

Teachers’ formal accountability and duties have been the focus of high-stakes educational reforms, for instance in the context of national accountability systems. Yet, teachers’ sense of personal (rather than formal) responsibility and willingness to assume responsibility for their teaching and students remains an understudied area. The main purpose of this study was to investigate contextual and person-specific predictors of teachers’ sense of personal responsibility, as well as the potential implications of teachers’ personal responsibility for their instructional approaches and wellbeing. A path analysis indicated that high school teachers (n = 287) who felt responsible for their teaching and students reported higher levels of work engagement and job satisfaction than less responsible teachers, and were more likely to endorse mastery-oriented instructional practices that emphasized student effort, task mastery, and individual growth. Teachers’ perceptions of their school’s social climate (teachers’ evaluations of their relationships with students), their sense of teaching self-efficacy, and incremental beliefs of intelligence emerged as positive predictors of teacher responsibility. Teacher responsibility partially mediated the positive effects of these predictors on teachers’ wellbeing and mastery-oriented instructional practices. The results suggest that both contextual (e.g., school climate) and person-specific (e.g., self-efficacy) factors can contribute to teachers’ sense of personal responsibility, and that responsibility, in turn, can have positive implications for teachers’ wellbeing and instructional practices. Directions for future research and practical implications are considered.     

Gratitude,Rights, and Moral Standouts

Many maintain that if a beneficiary has a right to a benefit provided by his benefactor, then the former cannot owe the latter gratitude for that benefit. In this paper I argue against that view. I provide examples in which benefactors provide others with benefits to which they have a right even though most others are denying them that right. These benefactors are moral standouts; they do what is right when most similarly situated agents fail to do so. I then spell out some of the features of these benefactors’ actions that make them worthy of gratitude.     

But for the Grace of God: Abortion and Cognitive Disability,Luck and Moral Status

Many theories of moral status that are intended to ground pro-choice views on abortion tie full moral status to advanced cognitive capabilities. Extant accounts of this kind are inconsistent with the intuition that the profoundly cognitively disabled have full moral status. This paper improves upon these extant accounts by combining an anti-luck condition with Steinbock’s stratification of moral status into two levels. On the resulting view, a being has full moral status if and only if (1) she has moral status and (2) (a) has had advanced cognitive capacities, (b) has the potential to develop such capacities, or (c) would have had such capacities were it not for luck. I argue that modal accounts of luck provide a non-speciesist basis for attributing the lack of advanced cognitive capacities in humans to luck without doing the same for non-human animals.     

Situationism,Manipulation, and Objective Self-Awareness

Among those taking the implications of situationism seriously, some have suggested exploiting our tendency to be shaped by our environments toward desirable ends. The key insight here is that if experimental studies produce reliable, probabilistic predictions about the effects of situational variables on behavior—for example, how people react to the presence or absence of various sounds, objects, and their placement—then we should deploy those variables that promote prosocial behavior, while avoiding or limiting those that tend toward antisocial behavior. Put another way, some have suggested that we tweak situations to nudge or influence others toward good behavior. A question arises: Isn’t this manipulative? In this paper, I describe some existing proposals in the literature and consider the manipulation worry. Drawing on classical Confucian ethics, I argue that, when all is considered, it is chimerical to think we can refrain from influencing or manipulating others. We must rather accept that influence (whether intended or not) is part of social existence. Once we accept this, the only remaining question is how to influence others. I suggest that this should make us conceive ourselves in an objective fashion.     

Thinking love: Heidegger and Arendt

“Thinking Love: Heidegger and Arendt” explores the problematic nature of romantic love as it developed between Martin Heidegger and Hannah Arendt, whom Heidegger later called “the passion of his life.” I suggest that three different ways of understanding love can be found at work in Heidegger and Arendt’s relationship, namely, the perfectionist, the unconditional, and the ontological models of love. Explaining these different ways of thinking romantic love, this paper shows how the distinctive problems of the perfectionist and unconditional models played out in Heidegger and Arendt’s relationship and how that relationship eventually gave rise to the third, ontological understanding of love. This ontological vision of love combines some of the strengths of the perfectionist and unconditional views while avoiding their worst problems, and so emerges as perhaps the most important philosophical lesson about romantic love to be drawn from studying the lifelong love affair between two of the twentieth century’s greatest thinkers.