明代道德生活与核心价值观

明代独特的道德生活是有其偏执的政治导向、失序的商品经济发展以及无根社会文化综合作用的结果.究其实质乃是在商品经济发展的过程中,传统儒家的价值观念无力为新的社会经济生产方式提供价值支撑,道德生活中的种种失范现象最终都导源于核心价值观的缺失.     

The hedgehog and the Borg: Common morality in bioethics

In this commentary, I critically discuss the respective views of Gert and Beauchamp–Childress on the nature of so-called common morality and its promise for enriching ethical reflection within the field of bioethics. Although I endorse Beauchamp and Childress’ shift from an emphasis on ethical theory as the source of moral norms to an emphasis on common morality, I question whether rouging up common morality to make it look like some sort of ultimate and universal foundation for morality, untouched by the dialectics of time and reflective equilibrium, was an equally good move. As for Gert’s magisterial conception of common morality, I conclude that certain elements of his system are controversial at best and woefully inadequate at worst. He has a tendency to find in common morality what he himself put there, and his highly restricted conception of duties of assistance strikes this reader as ad hoc, inadequately defended, and unworthy of a project whose goal is to lessen the amount of misery in the world.

左右侧颞顶联合区对道德意图信息加工能力的共同作用——基于经颅直流电刺激技术

行为人的意图动机是我们对日常行为的对错做出判断的重要依据。以往研究表明,左右侧颞顶联合区(TPJ)都可能与信念意图的整合加工能力相关,尤其是近年来越来越多的神经刺激研究为TPJ区域与心理状态归因能力之间的因果关系提供了证据。然而,这些研究在实验任务的选取,实验设计的优化,实验结论的稳健性上仍然有改进的空间。基于此,本研究开展了两个在设计上互相补充的实验。实验中被试的TPJ区域会接受一段时间的经颅直流电刺激,并完成一系列的道德判断任务,任务是由意图和结果,以及负性和中性2×2双变量构成的4种条件的故事:无伤人、伤人未遂、意外伤人和伤人成功,被试要对故事主角的行为做出谴责程度的道德判断。结合道德判断的谴责程度和决策时间数据发现,当人们在处理信念意图信息时,左右侧TPJ区域可能是协同互动、共同发挥作用的。在激活右侧TPJ并限制左侧TPJ的情况下,人们对负性结果的谴责程度变高,人们变得更加依赖于行为结果做出道德判断;而在限制右侧TPJ并激活左侧TPJ的情况下,人们对负性意图的谴责程度变高,人们变得更加依赖于行为者的动机做出道德判断。     

Control,responsibility, and moral assessment

Recently, a number of philosophers have begun to question the commonly held view that choice or voluntary control is a precondition of moral responsibility. According to these philosophers, what really matters in determining a person’s responsibility for some thing is whether that thing can be seen as indicative or expressive of her judgments, values, or normative commitments. Such accounts might therefore be understood as updated versions of what Susan Wolf has called “real self views,” insofar as they attempt to ground an agent’s responsibility for her actions and attitudes in the fact (when it is a fact) that they express who she is as a moral agent. As such, they seem to be open to some of the same objections Wolf originally raised to such accounts, and in particular to the objection that they cannot license the sorts of robust moral assessments involved in our current practices of moral responsibility. My aim in this paper is to try to respond to this challenge, by clarifying the kind of robust moral assessments I take to be licensed by (at least some) non-volitional accounts of responsibility and by explaining why these assessments do not in general require the agent to have voluntary control over everything for which she is held responsible. I also argue that the limited applicability of the distinction between “bad agents” and “blameworthy agents” on these accounts is in fact a mark in their favor.

Damned If You Do; Damned If You Don’t!

This paper discusses the Principle of Normative Invariance: ‘An action’s moral status does not depend on whether or not it is performed.’ I show the importance of this principle for arguments regarding actualism and other variations on the person-affecting restriction, discuss and rebut arguments in favor of the principle, and then discuss five counterexamples to it. I conclude that the principle as it stands is false; and that if it is modified to avoid the counterexamples, it is gutted of any interest or power.

Anti-Autonomism Defended: A Reply to Hill

In the current issue of this journal, Scott Hill critiques some of my work on the “is”-“ought” controversy, the Hume-inspired debate over whether an ethical conclusion can be soundly, or even validly, derived from only non-ethical premises. I’ve argued that it can be; Hill is unconvinced. I reply to Hill’s critique, focusing on four key questions to which he and I give different answers.

Flexible spatial mapping of different notations of numbers in Chinese readers

The spatial component of numerical and ordinal information has been explored in previous research. However, how such mapping emerges and how it is affected by the learning experience are issues still under debate. In the current study, we examined the orientation of the mental number line for different numerical notations (e.g., “1”, “—-”, “”) in Chinese readers. Our data demonstrated that Arabic numbers are mentally aligned horizontally with a left-to-right directionality, while Chinese number words are aligned vertically with a top-to-bottom directionality. These findings indicate that different notations of the same concept have flexible mappings within space, which is plausibly shaped by the dominant context in which the numerical notations appear.     

How extraverted is honey.bunny77@hotmail.de? Inferring personality from e-mail addresses

Computer mediated communication (CMC) plays a rapidly growing role in our social lives. Within this domain, e-mail addresses represent the thinnest slice of information that people receive from one another. Using 599 e-mail addresses of young adults, their self-reported personality scores and the personality judgments of 100 independent observers, it was shown that personality impressions based solely on e-mail addresses were consensually shared by observers. Moreover, these impressions contained some degree of validity. This was true for neuroticism, openness, agreeableness, conscientiousness, and narcissism but not for extraversion. Level of accuracy was explained using lens model analyses: Lay observers made broad use of perceivable e-mail address features in their personality judgments, features were slightly valid and observers were sensitive to subtle differences in validity between cues. Altogether, even the thinnest slice of CMC—the mere e-mail address—contains valid information about the personality of its owner.     

Adolescents' emotion attributions and expectations of behavior in situations involving moral conflict

This study examined the idea that expectations of behavior in hypothetical situations involving potential moral transgressions are related to emotion attributions relating to both moral and cost-benefit considerations. We asked younger (14 years 5 months) and older (16 years 1 month) female and male adolescents (a) to make predictions about the probability that an adolescent placed in a hypothetical situation where a payoff could be obtained by acting in a nonmoral way would choose to do so and (b) to evaluate adolescents' attributions of moral (guilt) and cost-benefit-related emotions (satisfaction and fear) to the nonmoral action. Two different situations were examined; one looked at the possibility of stealing money from a lost wallet, and the other examined a situation where a contract with another peer could be broken for personal reasons. Results showed that expectations that the nonmoral action would be taken were positively related to the degree of satisfaction and negatively related to the degree of guilt and fear. However, the pattern of relations between emotion attributions and behavioral expectations differed between the two situations. Female and male adolescents had different levels of emotion attributions and behavioral expectations, but the relation between the two was similar for both. Finally, developmental comparisons indicated that older adolescents put more weight on guilt and were more internally consistent in the way that emotions were integrated into behavioral expectations.     

Gross gods and icky atheism: Disgust responses to rejected religious beliefs

Disgust is an emotional response that helps to maintain and protect physical and spiritual purity by signaling contamination and motivating the restoration of personal cleanliness. In the present research we predicted that disgust may be elicited by contact with outgroup religious beliefs, as these beliefs pose a threat to spiritual purity. Two experiments tested this prediction using a repeated taste-test paradigm in which participants tasted and rated a drink before and after copying a passage from an outgroup religion. In Experiment 1, Christian participants showed increased disgust after writing a passage from the Qur'an or Richard Dawkins' The God Delusion, but not a control text. Experiment 2 replicated this effect, and also showed that contact with an ingroup religious belief (Christians copying from the Bible) did not elicit disgust. Moreover, Experiment 2 showed that disgust to rejected beliefs was eliminated when participants were allowed to wash their hands after copying the passage, symbolically restoring spiritual cleanliness. Together, these results provide evidence that contact with rejected religious beliefs elicits disgust by symbolically violating spiritual purity. Implications for intergroup relations between religious groups is discussed, and the role of disgust in the protection of beliefs that hold moral value.