The Participation and Motivations of Grant Peer Reviewers: A Comprehensive Survey

Science and Engineering Ethics - Scientific peer reviewers play an integral role in the grant selection process, yet very little has been reported on the levels of participation or the motivations...     

Framing and Group Decision-Making: Do Cognitive Changes Parallel Preference Changes?

Subjects had their initial frames of reference concerning a decision problem (Asian Disease problem; Tversky & Kahneman, 1981, Science,211, 453–458) manipulated in order to compose four-person groups containing members with different frames of reference. Three different group compositions (number of members with "gain-oriented" vs "loss-oriented" frames) were used: three gain-oriented and one loss oriented (3–1), two gain-oriented and two loss-oriented (2–2), and one gain-oriented and three loss-oriented (1–3). Results indicated a postgroup discussion choice shift toward the risk alternative in the 2–2 and the 1–3 composition conditions. However, changes in members′ frames of reference were unrelated to preference changes. Group composition also affected group decision processes. Implications for future theory and research in small group decision-making are discussed.     

Pragmatism, Naturalism, and Phenomenology

Pragmatism’s naturalism is inconsistent with the phenomenological tradition’s anti-naturalism. This poses a problem for the methodological consistency of phenomenological work in the pragmatist tradition. Solutions such as phenomenologizing naturalism or naturalizing phenomenology have been proposed, but they fail. As a consequence, pragmatists and other naturalists must answer the phenomenological tradition’s criticisms of naturalism.     

Religiosity and Secular and Ascetic Deviance

According to the antiascetic hypothesis, religiosity should be strongly related to behaviors that violate ascetic standards (getting drunk and using marijuana), but only weakly related to behaviors that violate social standards (violence and stealing). Using the second wave of the National Study of Youth and Religion, I tested the antiascetic hypothesis using a question about the most important basis for deciding what is morally right or wrong. Contrary to the antiascetic hypothesis, individuals who believe that God's law is the most important for deciding what is morally right or wrong, compared to those who believe that society is the most important, are not less likely to get drunk or use marijuana. Furthermore, for getting drunk and marijuana use, differences in behavior are not the result of different ethical standards (ascetic or social), but rather differences in the willingness to uphold those standards (is it OK to break moral rules).     

The Powerful Other: How Divine Control Shapes the Relationship Between Personal Control and Psychological Distress

In the sociological study of mental health, the sense of personal control represents a core psychological resource, but some studies document a curvilinear association between personal control and depressive symptoms. This body of research is largely secular in orientation, even though research also demonstrates that some individuals believe in an involved and engaged Powerful Other (e.g., God). We evaluate if such beliefs moderate the relationship between personal control and depression. Using data from the 2005 Work, Stress, and Health Study in the United States (N = 1,791), we first demonstrate that the sense of personal control has an overall curvilinear association with depression, in line with previous research. Then, we document that divine control beliefs modify this association such that the curvilinear association is found primarily among individuals with low levels of divine control. By contrast, among those who more strongly endorse divine control, we observe no relationship between personal control and depression. We situate our findings in the differing and complicated perspectives on the implications of religious beliefs for psychological resources and well‐being.     

Childhood and Adolescent Victimization and Perpetration of Sexual Coercion by Male and Female University Students

This study examines the extent to which male and female university students use verbal sexual coercion and physically forced sex on a dating partner and tests a theoretical model that specifies that corporal punishment, minor forms of neglect by parents, and sexual abuse increase the probability of sexually coercing and sexually assaulting a partner, and that this relationship is partly mediated by antisocial traits and behavior. A path analysis using multinomial logistic regression was used to test the fit of the model to a convenience sample of 13,877 students in 32 nations. Both male and female students perpetrate sexual coercion, but the rates are higher for males. For both men and women, each of the three forms of prior victimization studied were associated with an increased probability of antisocial behavior, which in turn was associated with an increased probability of verbally coercing and physically forcing sex. Most of the direct paths from victimization to sexual coercion were also statistically significant. Because relatively mild victimization such as corporal punishment and seemingly innocuous forms of neglect are highly prevalent, steps to reduce their prevalence could be an import step in primary prevention of sexual coercion.     

Horror Films and the Argument from Reactive Attitudes

Are horror films immoral? Gianluca Di Muzio argues that horror films of a certain kind are immoral because they undermine the reactive attitudes that are responsible for human agents being disposed to respond compassionately to instances of victimization. I begin with this argument as one instance of what I call the Argument from Reactive Attitudes (ARA), and I argue that Di Muzio’s attempt to identify what is morally suspect about horror films must be revised to provide the most persuasive interpretation of the ARA. I then argue that the ARA provides a compelling standard for evaluating the moral permissibility of creating and viewing horror films, yet I note that it is an exceedingly difficult practical task evaluating the risk that these films create for our reactive attitudes. My conclusion is that the ARA provides a useful way or orienting ourselves to the complicated details of evaluating the moral status of horror films.