民初政治道德建构思想的历史透视——以《正谊》杂志为中心

民国初期,部分社会志士以《正谊》杂志为阵地,以道德救亡为主旨,围绕高扬道德为共和所需理念、确立道德因时更张理论、主张铸就共和道德精神、提倡规范国民言行、坚信重塑人格为救亡要途展开政治道德的理论诠释。此举与学理清算道德堕落、名实相悖,官僚治国、“恶精神”泛滥,官无人格、寡廉鲜耻,人心颓废、思潮隳堕等弊端联系在一起。欲藉反省自爱、外力逼迫、典型示范、塑造人格等方法以重铸近代政治理想人格,进而达到实际救亡之目的。     

International justice and individual self-preservation

The article explores the fundamental difference between two aspects of justice: international and global. It is then argued that for the sake of global justice, the difference can be overcome by taking a closer look at the basic human right of self-preservation in relation to moral agency, human well-being and social/distributive justice at both global and national levels. In an endeavour to attain global justice, the article defends an absolute moral right to a human minimum.     

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.     

Traditional prejudice and justice judgments: Does bias suppression moderate the relationship?

This research investigated how the relationship between prejudice and intergroup inequalities with justice judgments is modulated by individual differences in self-regulation of bias through suppression. The first study conducted among 170 White British adolescents revealed that the link between racism and intergroup inequality in justice judgments was moderated by bias suppression. Prejudice, bias suppression, and blatant as well as subtle justice judgments were assessed in a second study carried out with 103 Canadian White adolescents. Bias suppression moderated the link between racist beliefs toward Aboriginals and intergroup inequality in punitive rulings. Racism translated into intergroup inequality in the potential for rehabilitation, irrespective of the level of bias suppression. The role of bias suppression is discussed.     

White Daughter of Empire

As a white British woman, drawing on a Pilgrim Team Visit to Bangladesh in 2019, I reflect on racism, Empire, and white privilege and on how my eyes have been opened to the history that has shaped me, the wider world, and the Christian faith I have inherited. Through personal memoir, critical reflection on experience, and academic reading, I confront how racism, as a combination of power and prejudice, provides the lens through which I see the world, as a white British woman, and how experience and faith must both challenge and redeem.     

Histoire et tendances de la psychologie critique en Amérique du Nord

Critical psychology in the United States and Canada identifies psychology as inherently a political enterprise. It has developed along three overlapping but distinct lines that diverge in history, focus, and purpose: (a) building on psychology's empirical research methods, employing them to help reduce injustice and advance progressive or radical social change; (b) rejecting mainstream psychology's positivist and individualistic theoretical and empirical underpinnings and developing emancipatory theory and practices in their place; and (c) challenging psychology's institutional power over individuals, especially mentally and emotionally troubled individuals whose behavior strikes others as problematic. This article first describes each approach's history, influences, and roles in academic scholarship and institutions and in professional and nonacademic organizations. It then details recent efforts to expand and institutionalize a critical psychology presence despite mainstream North American psychology's strong resistance, while noting the central intertwining of personal networks, political leanings, and psychological theory. Finally, it briefly considers the implications and consequences of the lack of consensus about what critical psychology is and should become.     

Victim’s innocence, social categorization, and the threat to the belief in a just world

This research studies people’s reactions to the suffering of victims, examining the hypothesis of the belief in a just world (BJW) (Lerner, 1980) according to which the awareness of innocent victims threatens people’s BJW, and extending the scope of BJW theory to intergroup contexts. An implicit measure of the threat to the BJW (Hafer, 2000a) is used in this research. After participants viewed a videotaped film containing the victimization story they performed an emotional modified Stroop task. Study 1 examined the threat to the BJW as function of the innocence of the victim at an interpersonal level of analysis. Results show that only the innocent victim threatens the observer’s BJW. Study 2 examined the threat to the BJW as function of the victim’s group and of the victim’s innocence. Results show that an ingroup victim threatens the participant’s BJW more than a victim belonging to an outgroup.     

Justice, Holism and Principles

Some moral theorists defend a holistic account of practical reasons and deny that the possibility of moral thought depends upon the existence of moral principles. This article explores the implications of this position for theorising about justice, which has often aspired to provide us with an ordered list of principles to govern our institutions and practices.

Taking from those that have more and giving to those that have less: How inequity frames affect corrections for inequity

Most theories of inequity focus on relative inequity. In contrast, this paper provides evidence that individuals infer what people should have (i.e. an absolute standard) from the way inequity is described. In the reported experiment, participants give more to a subordinate actor when inequity is described in terms of “less than” rather than “more than,” and take more from a dominant actor when inequity is described in terms of “more than” rather than “less than,” even though the magnitude of inequity is constant. Mediational analyses suggest that these differences are driven by changes in individuals’ perceptions of what the actors should have (i.e. the standard). We conclude by discussing the implications for motivated perceptions of inequity and redistributive policy attitudes.