Much Ado About Something: An Ethic of the Common Good for Information Technology

As the culture of information technology grows and with it the exacerbation of associated problems, so does the body of literature that seeks to reflect on its impact and prospects. The advancements in information technology tend to be outpacing critical reflection and solid ethical analysis. The quality of the foundational ethical work done in information technology ethics has been inadequate, consisting of applied ethics or an appeal to law. This article considers how the richer perspective—the common good, as expressed through the lens of the Roman Catholic Church—can serve as a hermeneutic in the field of information technology ethics, offering a more substantial foundation to address pressing controversial issues associated with this burgeoning field and function as a guide for future developments in this industry. The common good can supplement the operative ways of appealing to law and business ethics to address crime and abuse associated with the World Wide Web with a specifically Roman Catholic paradigm and, in turn, offer a broader and richer appreciation of the societal-wide context that information technology impacts.     

Charting the Attributes of God: The Common Ground of Three Religions according to Ramon Llull (1232–1316)

The Open Letter written by 138 major representatives of Islam to the leaders of the Christian churches, on 13 October 2007, came as something of a surprise. Perhaps more surprisingly, in 1283, the Catalan theologian, Ramon Llull, wrote imaginatively of exactly such a letter in one of his novels, thus demonstrating that the interfaith question is not just a problem of our modern times, which became acute only on September 11. On the contrary, the churches have always been conscious of this interfaith context. Yet methods of tackling the problem have differed widely down the centuries and among Christian traditions. The solution proposed by Ramon Llull and analysed in this article starts from the common acceptance of the attributes of God in all three monotheistic religions. It deserves our attention not only as an interesting historical example but also as a way of avoiding some of our current problems and impasses.     

Criticism of the Theory of Motivation

The theory of motivation is a theory which takes the executora＇s motivation as the basis of moral judgment. One presupposition of the theory is that motivation can be a common object of understanding. However, motivation exists only in the heart of the executor, and cannot be known exactly by others, so motivation cannot be perceived like a common object, and thus, logically, cannot be the basis of moral judgment. Even if the executor＇s motivation is accepted by others and turned into a common object, the motivation still cannot become the valid basis of a moral judgment. This is the dilemma of the theory of motivation. In practice, the dilemma appears as follows： if one insists on the theory of motivation, one can be led to the result that people do evil with good intentions. However, just because motivation cannot be the basis of moral judgment does not mean that motivation is of no significance. Good motivation is always better than evil motivation. Therefore, in moral education we should carry out motivation education and teach people to strive to have good motivations for their behavior. This is the value of motivation theory.     

Dialogue in a learning process: problematization of gender and gender equality in higher education

The overall aim with the study was to describe the knowledge building that was developed in a group of students who were trained nurses enrolled in a Swedish higher education programme. With a point of departure in an interactive research approach, the authors applied the dialogue seminar as method and pedagogical model. When the students in close to practice talks, shared their thoughts about how gender and gender equality could be experienced and understood, the dialogue seminar became useable. At the analysis of the stories which the students shared at the dialogue seminars, it became clear that most of the students had an ambivalent approach to gender equality. When they reflected on gender relations, they brought out the hierarchical and separate gender relations which they experienced as existing within healthcare. Furthermore, their professional lives seemed to be embedded in gender-related practices. An important conclusion is that the students’ reflections oscillated between critical reflection on conditions and critical reflection on processes within their own practice in healthcare. Another finding was that the students’ reflections in dialogue form became important in a learning process, not least in the light of that gender relations and gender equality only to a limited degree had been included in their nurse’s education at the basic level.     

The Common Ratio Effect in Choice,Pricing, and Happiness Tasks

The Allais common ratio effect is one of the most robust violations of rational decision making under risk. In this paper, we conduct a novel test of the common ratio effect in which we elicit preferences for the common ratio choice alternatives in choice, pricing, and happiness rating tasks. We find large shifts in preference patterns across tasks, both within and between subjects. In particular, we find that both the consistency and distribution of responses differ systematically across tasks, with modal choices replicating the Allais preference pattern, modal happiness ratings exhibiting consistent risk aversion, and modal prices maximizing expected value. We discuss the predictions of various cognitive explanations of the common ratio effect in the context of our experiment. We find that a dual process framework provides the most complete account of our results. Surprisingly, we also find that although the Allais pattern was the modal behavior in the choice task, none of the 158 respondents in our experiment exhibited the Allais pattern simultaneously in choice, happiness, and pricing tasks. Our results constitute a new paradox for the leading theories of choice under risk. Copyright © 2017 John Wiley & Sons, Ltd.     

Some thoughts on the diffusion of psychoanalysis: the group dimension, ethics and the sense of identity

In this paper the author questions some of the ways in which psychoanalysis is passed on to the wider public, one of which is sometimes evocative of the sales promotion of a consumer product in contemporary society. This methodology does not give sufficiently deep prior thought to the eventual consequences of side effects. The detailed exposition of clinical cases, for example, raises sensitive ethical issues, even when anonymity is preserved. Although it is true that making information about Freud's theories more widely available may indeed encourage people to think about training as psychoanalysts, it is noticeable that this process is sometimes considered to be a form of training in itself. Some participants feel that acquiring a psychoanalytical vocabulary and reading clinical reports form a sufficient basis for practising thereafter as psychotherapists, both in institutional contexts and in private practice. The absence of group work on the part of the organizers might explain why closer study is not made of the methodologies of transmission and the different levels that it involves. This is sometimes due to the absence of a common object, formed within and by the group, and to the emergence of manic defences in the group.     

Challenging Merton's Protestantism‐Science Hypothesis: The Historical Impact of Sacerdotal Celibacy on German Science and Scholarship

Denominational differences in the number of scientists produced in Germany during the period 1550 to 1900 are linked to the historical impact of Catholic celibate and Protestant noncelibate clergy households. Protestant leadership in science is largely attributable to the development of a new social mobility pattern among descendants of their clergy that enhanced the pastorate's ability to convey cultural and social capital to their marrying offspring, something denied to Catholic clergy. By reference to German historical developments, I show that the contributions of clerical households, far from being limited to the natural sciences, were equally in evidence across most other areas of scholarly endeavor. A discussion of the theoretical implications of these findings provides a comparative analysis of Protestant to Catholic scholarly achievements in general, and of scientific achievements in particular, as well as a critical assessment of Robert K. Merton's theorizing on the subject.     

核心自我评价研究的反思与展望

核心自我评价是一种潜在的、宽泛的人格结构, 被定义为个体对自我能力和价值所持有的最基本的评价和估计。在过去十余年里, 核心自我评价的研究重点从早期关注结构的验证与测量、探讨核心自我评价在工作领域中的功能, 到近期开始转向探讨与心理健康、学业行为等变量的关系。另外, 核心自我评价的预测作用和调节作用可从动机、图式、能力、应对与获益和自我验证五种机制进行解释。核心自我评价的起源、过高核心自我评价是好是坏、核心自我评价还应包括或排除哪些因素、核心自我评价是否只有高低之分、“参照框架”对核心自我评价的预测力有何影响等涉及核心自我评价性质的问题目前仍没有得到解决。未来的研究可着眼于扩大研究领域、解决与核心自我评价性质有关的问题以及对核心自我评价进行本土化研究。     

Might “unique” factors be “common”? On the possibility of indeterminate common–unique covariances

The present paper shows that the usual factor analytic structured data dispersion matrix Λ Ψ Λ′ + Δ can readily arise from a set of scores y = Λ η + ε, where the “common” (η) and “unique” (ε) factors have nonzero covariance: Γ = Covε,η) ≠ 0. Implications of this finding are discussed for the indeterminacy of factor scores, and for the issue of invariance of factor analytic covariance models. The size of the problem is explored with numerical examples. I would like to acknowledge the large amount of effort and stimulating input supplied on the previous drafts of this paper from the reviewers, Associate Editor, and Editors of Psychometrika. Particular thanks go to William Meredith for his assistance with the final draft. Requests for reprints should be sent to Dave Grayson, 14 Poplar Grove, Lawson, NSW 2783, Australia