Subjective socioeconomic status and departmental identity interact to reduce depressive tendencies and negative affective responding for female undergraduates

How do subjective socioeconomic status (SES) and departmental identity promote the mental health of female undergraduates? We conducted a questionnaire study (Study 1) and an experimental study (Study 2) with undergraduates enrolled in a women's junior college to examine whether subjective SES and group identity have an interactive effect on mental health. Results indicated that in participants with high subjective SES, increased identification with their reference in‐group (the academic department) was associated with a decreased tendency for depression (Study 1). These individuals also showed reduced negative affect when responding in situations of social exclusion (Study 2). These effects were absent, or had a reduced intensity in participants with low subjective SES. In sum, subjective SES and departmental identity interact to reduce depressive tendencies and negative affective responding for female undergraduates. Individuals with higher subjective SES may gain more benefits from group identity. We have discussed the implications of these findings.     

Outreach and Exclusion: Jewish Denominational Marketing in the Early 20th Century

How do religious denominations select potential adherents? Previous literature indicates that market niches direct this decision, yet few studies examine how religious groups determine their niche. Analyzing annual reports and periodicals of Reform and Conservative Jewish organizations from 1910 to 1955, I find that the two denominations responded differently to the mass influx of Jewish immigrants at the turn of the 20th century. Compared to the Conservative organization, which openly welcomed new immigrants, the Reform organization actively chose not to recruit them. Reform statements make it clear that this decision was a result of how working‐class, Eastern European immigrants threatened their American‐centered organizational identity. This finding suggests that religious institutions carefully consider their organizational identity based on nativity, ethnicity, and social class when determining whom to include in their market niche.     

重大传染病感染患者的道德创伤隐患研究

重大传染病疫情背景下,病原体的不断变异、疫苗保护效力的不确定性以及诸多后遗症会导致疫情难以控制,并且造成一个数量极其庞大的特殊弱势群体—感染患者。在感染患者从疑似患病到康复的期间,影响他人工作生活、恶化疫情防控形势、感染他人、亲友的抛弃、传染病污名化、医疗资源分配不均以及社会的歧视与排挤等潜在的道德创伤源会对其内心原本的道德体系产生巨大的冲击,甚至改变其原有的道德认知并击溃其积极的道德情感,从而产生道德创伤。在此基础上,感染患者会因此产生一系列社会问题、信任问题、精神问题、生存问题以及诸多消极观念。

     

女性不孕中的个体体验、社会境遇与医学干预分析

对17名不孕女性进行了半结构式访谈,并用解释现象学中Colaizzi分析方法对资料进行了分析。结果表明,不孕女性忍受着医学技术介入导致的生理痛苦,以期望治愈“残缺化”的身体,并遭遇内疚、缺憾感等负面心理体验以及家庭关系的失序与重塑。不孕事件与中国传统文化中“传宗接代”“母职”建构等相关联,不仅使女性形成低价值感的身份认同,还会遭遇社会污名,而污名管理中的集体沉默策略又影响了女性的社会生活质量。专业人员可以通过个人叙事表达生命关怀,通过社会政策和组织给予支持。

     

论西方主流伦理理论的前提错误——兼论道德无力症与冷漠症对医疗的影响

从“畏死的恐惧”出发重塑扎根生命的道德基础,即道德行为和“生-生”式的道德关系是人的本真需要,道德权威性的根据是人类生命共同体这一“内在永恒大我”和人的本真存在方式的需要。这拯救了道德相对主义,也使个体作为潜在的人类生命共同体而能以“与永恒相关的生命意义”推开恐惧。进而,道德行为是出于内在自由而达于实在的自由的。道德主体应具备的道德实践能力包括独立能力、通达能力和勇气。生存性境况中的原子式个体不具备道德实践能力,生命境况中的“超个体的个体”才有此能力。由此,人类道德无力症和道德冷漠症的根源是西方主流伦理理论的前提错误,即以原子式个体充任道德主体。它是医疗纠纷和暴力频发的原因。     

ICU护士伦理气氛认知与道德困境的相关性研究

采用量性研究方法对ICU护士进行调查分析,了解ICU护士道德困境和伦理气氛认知的现状,并探讨两者之间的相关性。结果显示,ICU护士道德困境总分为43.00分(24.00, 67.00),伦理气氛认知得分为(3.44±0.38)分。相关性分析结果显示：道德困境总分与关怀型伦理气氛呈负相关(r=-0.131,P＜0.05),与功利型伦理气氛呈正相关(r=0.297,P＜0.01)。护理管理者在临床工作中可采取积极有效的措施塑造关怀型伦理气氛,避免或削弱功利型伦理气氛的形成, 从而降低道德困境的发生。

     

精神分裂症患者的疾病表达与身份困境——一项基于知乎的实证研究

基于知乎的25起自述文本,研究精神分裂症患者的疾病表达,探究患者病程对叙事类型产生的影响,剖析患者面临的身份困境。研究发现,接受治疗的患者偏向于康复叙事,未治疗的患者偏向于混乱叙事和探寻叙事;同时,精神分裂症患者面临本我、自我与超我相互冲突的身份困境。未来可以在传播层面针对性加强精神疾病类的科普教育以促进患者就医;在叙事层面挖掘以病患作为主体传播模式的潜力、深化叙事疗法中的共情体验以辅助患者建构身份。

     

Merit,fit, and basic desert

Basic desert is central to the dispute between compatibilists and incompatibilists over the four-case manipulation argument. I argue that there are two distinct ways of understanding the desert salient to moral responsibility; moral desert can be understood as a claim about fitting responses to an agent or as a claim about the merit of the agent. Failing to recognize this distinction has contributed to a stalemate between both sides. I suggest that recognizing these distinct approaches to moral desert will help clarify a central source of disagreement between compatibilists and incompatibilists and assist both sides in resolving the current stalemate.     

Do emotions play an essential role in moral judgments?

The past few decades of moral psychology research have yielded empirical anomalies for rationalist theories of moral judgments. An increasing number of psychologists and philosophers argue that these anomalies are explained well by sentimentalism, the thesis that the presence of an emotion is necessary for the formation of a sincere moral judgment. The present review reveals that while emotions and moral judgments indeed often co-occur, there is scant evidence that emotions directly cause or constitute moral judgments. Research on disgust, anger, sympathy, and guilt indicates that people only reliably experience emotions when judging conduct that is relevant to the welfare of the self and valued others. Moreover, many recent studies have either failed to replicate or exposed crucial confounds in the most cited evidence in support of sentimentalism. Moral psychologists should jettison sentimentalism, and focus instead on how considerations of harm and welfare—the core concepts of rationalist theories— interact with empirical beliefs to shape moral judgments.