基于贡献原则的幼儿分配公平性

分配公平性是指个体如何以公平的方式对资源进行分配, 其主要依据3个原则：贡献(equity)、平等(equality)和需要(need)。最新研究表明, 幼儿很早就已经具有基于贡献原则的分配公平性判断与行为, 双加工理论对于该研究结果能够给出更为适当的解释, 心理理论与情境卷入水平分别从认知和情绪方面对幼儿分配公平性的发展有着重要影响。未来研究应注重研究内容的具体化, 对幼儿基于贡献原则的分配公平性发展特点、相关影响因素及其内部动机进行深入探究。     

Community service for misdemeanours in Accra: Preferences of offenders,victims, judiciary,and community members

Taking religiosity into account, the study explored preferences for community service sentencing by victims, offenders, judiciary, and community members from Accra, Ghana. One hundred and ninety respondents were sampled (females = 38.42%, offenders = 5.26%, victims = 58.95%, law enforcement = 10.52%, members of the Judiciary = 4.74%, and general community members = 65.26%). They responded to the Attitude Towards Community Service Questionnaire, and the data were analysed utilising ANOVA between group difference tests. Offenders expressed a higher preference for community sentencing than victims and members of the judiciary. Religion aligned participants supported community sentencing. Community sentencing seems a preferred sentencing option by a cross section of Ghanaian community members for adult non-violent offenders.     

African philosophy and global epistemic injustice

In this paper, I consider how the discourse on global epistemic justice might be approached differently if some contributions from the African philosophical place are taken seriously. To be specific, I argue that the debate on global justice broadly has not been global. I cite as an example, the exclusion or marginalisation of African philosophy, what it has contributed and what it may yet contribute to the global epistemic edifice. I point out that this exclusion is a case of epistemic injustice. I observe that the absence of a philosophical technique that prevails on philosophers to engage with others from other traditions might be responsible for this epistemic lopsidedness and marginalisation. I go beyond the re-statement of this problem of marginalisation of African philosophy to point out relevant doctrines from the African place. I show how they are united under the methodological and ideological disposition of conversationalism. I argue that this ideology might be a better model for realising the goal of global epistemic justice which is the overcoming of all forms of exclusions and lopsidedness in global epistemic discourses through fair allocation of intellectual spaces.     

Understanding political responsibility in corporate citizenship: towards a shared responsibility for the common good

In this article, we explore the debate on corporate citizenship and the role of business in global governance. In the debate on political corporate social responsibility it is assumed that under globalization business is taking up a greater political role. Apart from economic responsibilities firms assume political responsibilities taking up traditional governmental tasks such as regulation of business and provision of public goods. We contrast this with a subsidiarity-based approach to governance, in which firms are seen as intermediate actors who have political co-responsibilities in society endowed upon them by (inter)national governmental institutions. We argue that both approaches face conceptual and empirical problems, and do not make clear the content and scope of political corporate responsibility. Based on Iris Marion Young’s account of political responsibility we argue that corporate actors and governmental actors have a shared responsibility to tackle societal problems. Taking political corporate responsibility not only entails engaging in private action or engaging in public–private partnerships, but it also includes aiding governmental actors to remedy injustice or even create public institutions where they do not yet exist. By adding this perspective we contribute to the debate on responsibility in corporate citizenship and clarify the political role business can play in global governance.     

Not just war: Eisikovits on A Theory of Truces

More work has gone into thinking about the philosophical justifications for starting a just war than bringing political violence to an end. The papers in this special section explore themes in Nir Eisikovits’s groundbreaking book A Theory of Truces and why truces deserve greater philosophical attention. This introduction briefly raises these issues and provides an overview of the papers.     

Highlighting the Challenges When Conducting Cross‐National Studies: Use of Transcultural Theory

Insufficient exploration of multicultural social justice competence in research methodology and procedures may contribute to lingering clinical problems for diverse populations. Using transcultural theory to evaluate the effectiveness of cross‐national research, the authors examined the various cross‐national methodological challenges during the research design, analysis, and interpretation stages. Recommendations focus on expanding the Multicultural Social Justice Counseling Competencies (Ratts, Singh, Nassar‐McMillan, Butler, & McCullough, 2015 ) to prepare researchers with enhanced skills to explore issues involving diverse populations.     

Ethical social justice: Do the ends justify the means?

This article offers an ethical decision‐making model, informed by community psychology values, as a means for guiding psychologists when engaging in social justice‐oriented work. The applicability of this model is demonstrated through a case analysis elucidating how America's psychologists individually and collectively arrived at the decision to endorse torture—ostensibly as a means for preventing terrorism. Critics have wondered how the American Psychological Association succumbed to these involvements, and how to prevent such ethical lapses in the future. Unfortunately, the American Psychological Association's ethical codes fail to provide explicit guidance for psychologists' involvement in social justice work that impacts communities and systems. To address this gap, we present a values‐driven, ethical decision‐making framework that may be used to guide psychologists' future practices. This framework infuses fundamental community psychology values (i.e., caring and compassion; health; self‐determination and participation, human diversity, social justice; and critical reflexivity) into a 9‐step model.     

On Confucian Political Philosophy and Its Theory of Justice

Traditional Confucian political culture (including its concepts, systems, practices and folk customs) has a legacy that deserves careful reconsideration today. Its theories, institutions, and practices address the source, legitimacy, division and balance, and restriction of political power. Confucian politics is a type of “moral politics” which sticks to what ought to be and what is justifiable, and holds that political power comes from Heaven, mandate of Heaven or Dao of Heaven, which implies that justification and standards rest with the people referring to scholars peasants, workers and merchants. This type of justification is rooted in the public space and the autonomous strength of the people, and it finds guidance in the involvement, supervision, and criticism of the class of scholar-bureaucrats (shi 士). In this article, Western political philosophy will be taken as a frame of reference for evaluating Confucian conception of justice as well as Confucian ideas of distribution, fairness of opportunity, caring kindness for “the least advantaged,” and institutional construction. It will argue that the leading characteristic of Confucian political theory is that of “substantive justice.”     

Investigating the role of psychological contract breach on career success: Convergent evidence from two longitudinal studies

The current study extends past research by examining leader–member exchange as a mediator of the relationship between employee reports of psychological contract breach and career success. In addition, we tested a competing perspective in which we proposed that performance mediators (i.e., in-role performance and organizational citizenship behaviors) will mediate the breach–career success relationship. Subjective and objective indicators of career success were assessed using supervisor-rated promotability and archival data on actual promotion decisions, respectively. In Sample 1, we found that supervisor-rated leader–member exchange (T1) mediated the relationship between breach (T1) and objective career success after 2 years. In sample 2, we replicated and extended these results using a three wave measurement over three years. Specifically, we found that leader–member exchange (T2) mediated the relationship between relational breach (T1) and subjective (T2) and objective (T3) career success. Performance-based mediators at T2 were no longer significant when regressed together with leader–member exchange and relational breach, ruling out alternative mediator explanations.     

Third-party punishment and symbolic intragroup status

Retributive justice theory has suggested two processes by which punishment is psychologically satisfying to victims of injustice: leveling the power imbalance caused by the transgression and revalidating social consensus over the importance of the rules, norms, and values violated by the offense. The current investigation proposes a third symbolic function that has not yet been identified as a psychological consequence of punishment: confirmation of the victim's membership status in the group (i.e., intragroup standing or respect). Three studies identified perceptions of intragroup membership status as following from third-party punishment, partly explaining the effect of punishment on a victim's group identification. Study 1 showed that, following the experience of an injustice, punishment prevented perceived membership status threats from resulting in victim disidentification. Study 2 showed that third-party desires to punish increased subsequent identification by symbolically communicating the ingroup's regard for the victim, even when the offender did not actually suffer the effects of third-party sanctions. Finally, Study 3 showed that punishment only implied membership status when the act of punishment was instigated by an ingroup authority and was thus identity-relevant. Taken together, these studies offer the first examination of membership status as a relevant concern underlying retributive justice.