在亲／反社会情境下儿童对说谎的理解及其道德评价的研究

本研究比较了幼儿及小学儿童在亲社会与反社会情境下对说谎/说真话的理解及幼儿对其所作的道德评价上的年龄差异.结果表明自4岁开始儿童能够明确地理解说谎/说真话,并作出相应的道德判断.但3岁幼儿无论是对说谎/说真话概念的判断,还是道德评价,不能对行为与言语作明确的区别.习俗性特征对说谎概念判断的影响始于9岁.     

Salience,Imagination, and Moral Luck

One key desideratum of a theory of blame is that it be able to explain why we typically have differing blaming responses in cases involving significant degrees of luck. T.M. Scanlon has proposed a relational account of blame, and he has argued that his account succeeds in this regard and that this success makes his view preferable to reactive attitude accounts of blame. In this paper, I aim to show that Scanlon's view is open to a different kind of luck-based objection. I then offer a way of understanding moral luck cases which allows for a plausible explanation of our differential blaming responses by appealing to the salience of certain relevant features of the action in question.     

Counterfactual and semi-factual thoughts in moral judgements about failed attempts to harm

People judge that an individual who attempts to harm someone but fails should be blamed and punished more when they imagine how things could have turned out worse, compared to when they imagine how things could have turned out the same, or when they think only about what happened. This moral counterfactual amplification effect occurs when people believe the protagonist had no reason for the attempt to harm, and not when the protagonist had a reason, as Experiment 1 shows. It occurs for intentional failed attempts to harm and also for accidental near-misses, as Experiment 2 shows, but not for failed attempts in which the harm occurs anyway by another cause, for both general judgments about the event and specific judgments about the individual's actions, as Experiments 3 and 4 show. The implications for understanding the role of counterfactual thoughts in moral judgement are discussed.     

Stephen Hawking,Morality, ETI,and How We’ve Evolved Past a Murderous Past

I disagree with Hawking, arguing that there are some good reasons to believe that ETI would not be out to harm us.     

道德心理学的哲学思考--论心理学与伦理学的会通与融合

道德心理学把规范伦理学与实证心理学在哲学层面上结合起来,为理解人的道德行为提供了一种新的视角。伦理学与心理学的这种融合具体体现为：个人同一性与道德行为必须在心理上保持一致,才能形成真正的道德同一性,因此,美德有其独特的气质和情绪心理学机制。道德是在社会生活中形成的,处理好道德的社会关系是培养良好美德的基础。道德既有理性的层面,也有非理性的层面,培养和确立人的内在理性是成为道德人的心理学基础。基于心理学对道德生活的重要性,一种以心理学为基础的美德伦理学正在出现。     

Moral Development and Higher States of Consciousness

This paper discusses possible relationships between the cognitive–moral development theory of Lawrence Kohlberg and Charles Alexander's life-span model. Central to Alexander's model is the role which levels of mind and higher states of consciousness play throughout the general periods of development. Parallel to Kohlberg's cosmic perspective Stage 7—which goes beyond the representational logic and reasoning identified by Piaget's highest stage—are the postrepresentational stages of development, described by Vedic psychology and Alexander's model as "higher states of consciousness"—transcendental consciousness, cosmic consciousness, God consciousness, and unity consciousness. Research indicates that EEG brainwave coherence is associated with the development of higher states of consciousness and Kohlberg's Stage 7. Studies on the Transcendental Meditation (TM) and TM-Sidhi programs as effective technologies for promoting moral development are further discussed.     

Are Thoughtful People More Utilitarian? CRT as a Unique Predictor of Moral Minimalism in the Dilemmatic Context

Recent theorizing about the cognitive underpinnings of dilemmatic moral judgment has equated slow, deliberative thinking with the utilitarian disposition and fast, automatic thinking with the deontological disposition. However, evidence for the reflective utilitarian hypothesis—the hypothesized link between utilitarian judgment and individual differences in the capacity for rational reflection (gauged here by the Cognitive Reflection Test [CRT; Frederick, 2005]) has been inconsistent and difficult to interpret in light of several design flaws. In two studies aimed at addressing some of the flaws, we found robust evidence for a reflective minimalist hypothesis—high CRT performers’ tendency to regard utility‐optimizing acts as largely a matter of personal prerogative, permissible both to perform and to leave undone. This relationship between CRT and the “minimalist” orientation remained intact after controlling for age, sex, trait affect, social desirability, and educational attainment. No significant association was found between CRT and the strict utilitarian response pattern or CRT and the strict deontological response pattern, nor did we find any significant association between CRT and willingness to act in the utility‐optimizing manner. However, we found an inverse association between empathic concern and a willingness to act in the utility‐optimizing manner, but there was no comparable association between empathic concern and the deontological judgment pattern. Theoretical, methodological, and normative implications of the findings are discussed.     

The portrait of a hedonist: The personality and ethics behind the value and maladaptive pursuit of pleasure

Hedonism is the prioritizing of pleasure over other life values and is theorized to be independent of well-being. However, popular culture depicts hedonists as unhappy, as well as selfishly unconcerned with others’ well-being. Because the current literature has not differentiated between people’s value of pleasure and their maladaptive pursuit of it, we examined if these related, but not equivalent, dispositions had different personality and morality profiles. We found that value-based hedonists have a distinct moral profile (i.e., they are less likely to endorse moral foundations associated with social conservatism) and, yet, they differ little from others in regard to personality traits. We also found that people’s maladaptive hedonism (i.e., excessive pleasure-seeking) was best predicted by their personality traits (i.e., being less agreeable, less conscientious, and more neurotic) rather than by their conceptions of right and wrong. We discuss how these results contribute to our understanding of hedonism and why some people pursue their value of pleasure into over-indulgence.     

Asymmetry of lumbopelvic movement patterns during active hip abduction is a risk factor for low back pain development during standing

An induced-pain paradigm has been used in back-healthy people to understand risk factors for developing low back pain (LBP) during prolonged standing. We examined asymmetry of lumbopelvic movement timing during a clinical test of active hip abduction in back-healthy people who developed LBP symptoms during standing (Pain Developers; PDs) compared to back-healthy people who did not develop LBP symptoms during standing (Non Pain Developers, NPDs). Participants completed the hip abduction test while movement was recorded with a motion capture system. Difference in time between start of hip and lumbopelvic movement was calculated (startdiff). PDs moved the lumbopelvic region earlier during left hip abduction than right hip abduction. There was no difference between sides in NPDs. In PDs, the amount of asymmetry was related to average symptom intensity during standing. Asymmetric lumbopelvic movement patterns may be a risk factor for LBP development during prolonged standing.     

Always looking for a moral identity: The moral licensing effect in men convicted of domestic violence

People who act in accord with moral standards enjoy a strong moral self-concept, but people with a strong moral concept do not always behave morally: sometimes they exhibit consistent behaviors and sometimes compensatory behaviors. Through two studies, this paper shows that people who do wrong enjoy a stronger moral self-concept and regulate their moral behavior accordingly. Specifically, men in court-mandated psychological treatment for having employed violence against their partners manage to preserve a very positive moral self-concept. They also exhibit moral self-regulation: when prompted to consider their high moral self-concepts, they recalled performing significantly more prosocial behaviors in the previous year (consistency effect), and immediately following this, they relaxed their future intentions to act in prosocial manners over the next year (licensing effect). This novel connection between intimate partner violence and moral regulation allows us to observe the dark side of feeling too moral in a sensitive sample.