利他性惩罚的动机

社会规范的维系离不开对违规者实施的利他性惩罚, 然而, 从个体心理层面来看, 利他性惩罚的动机却并不是全然利他的。除了积极维护公平原则以外, 追求良好声誉、规避潜在损失或消除负性情绪也在不同程度上驱动了利他性惩罚。此外, 对惩罚成本数量和成本形式的敏感也表明基于成本-收益原则的策略性动机在驱动利他性惩罚中占据一席之地。进一步探索在利他性惩罚实施过程中不同动机之间的相互作用是未来的重要研究方向。     

Congruence in Satir's Model: Its Spiritual and Religious Significance

This article casts into relief the essentialist-existential philosophy implicit in Satir's model of healing using Paul Tillich's systematic philosophical framework. Parallels between Satir's model of the person are drawn with Tillich's ontological categories of essence and existence, individualization and participation, and destiny and freedom. Congruence as the integration of elements in three vital human dimensions: the interpersonal, intrapsychic, and spiritual-universal, is correlated with Tillich's philosophical understanding of salvation. The religious quest is understood as a systemic, multidimensional process that brings the interactive and interdependent personal, interpersonal and spiritual dimensions into a restored unity. Thus Satir's rehumanization project and Tillich's religious quest are shown to coincide.     

The same but different: an empirical investigation of the reducibility principle

According to classical utility theory the valuation of any lottery should depend only on its outcomes and their respective probabilities, and should not be affected by the nature, complexity and structure of the chance mechanism. Previous research has documented systematic violations of this principle. For example, most subjects prefer lotteries in which the payoffs are contingent on the joint occurrence of multiple (high probability) events to simple lotteries, and lotteries in which the earlier stages offer higher probabilities than the later stages. We review the various violations of this principle and suggest a classification into two major types associated with misunderstanding of chance mechanisms and attitude towards the chance mechanism and process. In the present study 40 subjects were presented with 30 pairs of binary gambles. In any given pair the lotteries had identical outcomes and equal ‘reduced’ probabilities (and thus equal expected values). However, the chance mechanisms varied along a variety of factors such as the size of the sample space, the number of stages, temporal ordering, order of probabilities, their transparency and time constraints. Half the subjects saw lotteries involving gains and the other half considered only losses. After choosing one lottery in each pair, the subjects were asked to explain and justify their choices. The findings revealed systematic violations of the reducibility principle: subjects displayed a preference for lotteries with larger sample spaces, and for lotteries that allow quicker resolutions in the earlier stages. A clear distinction between some patterns of preferences in the gains and loss domains was revealed. In gambles involving gains subjects preferred to have the highest probability on the first stage (and the lowest probability on the last stage), but displayed the opposite preferences for losses. A content analysis of the subjects' stated reasons for their choices identified eight major categories. The most frequently invoked were hope, fun, simplicity, stress and time. Copyright © 2001 John Wiley & Sons, Ltd.     

活体肝移植的伦理学问题

目前,肝移植已成为治疗终末期肝病的有效手段,活体肝移植术部分解决了供肝短缺的问题,10多年来其发展迅速,并取得了良好的疗效,由于活体肝移植需从活的供体身上切取部分肝脏,且供体多为患者家属,故存在着供体的选择,供体的贡献与代价,患者的家庭,心理,社会等伦理等问题。因此在提高活体肝移植技术水平的同时,必须充分考虑活体肝移植的伦理学问题,遵守伦理原则,使活体肝移植不但能从技术上达到,在伦理学方面也是可行的。     

Principle of organization: a dynamic-systems view of the archetype-as-such

The personality is a dynamic system. Like all other dynamic systems, it must be self-organized. In this paper I focus upon the archetype-as-such, that is, upon the essential core around which both an archetypical image and a complex are organized. I argue that an archetype-as-such is a pre-existing principle of organization. Within the personality that principle manifests itself as a psychological vortex (a complex) into which we are drawn. The vortex is impersonal. We mediate it through myths and rituals or through consciousness. In this paper I show that Jung's intuition about the archetype-as-such is supported by recent science. I evaluate other concepts of the archetype. My concept is different from that proposed recently by Saunders and Skar. My concept allows each archetype-as-such to be defined precisely in mathematical terms. It suggests a new interpretation of mythology. It also addresses our spiritual experience of an archetype. Because the archetypes-as-such are fundamental to the personality, the better we understand them the better we understand our patients. The paper is grounded with clinical examples.     

Sleeping Beauty and Self-location: A Hybrid Model

The Sleeping Beauty problem is test stone for theories about self- locating belief, i.e. theories about how we should reason when data or theories contain indexical information. Opinion on this problem is split between two camps, those who defend the “1/2 view” and those who advocate the “1/3 view”. I argue that both these positions are mistaken. Instead, I propose a new “hybrid” model, which avoids the faults of the standard views while retaining their attractive properties. This model appears to violate Bayesian conditionalization, but I argue that this is not the case. By paying close attention to the details of conditionalization in contexts where indexical information is relevant, we discover that the hybrid model is in fact consistent with Bayesian kinematics. If the proposed model is correct, there are important lessons for the study of self-location, observation selection theory, and anthropic reasoning.     

瘢痕治疗的选择与思考

瘢痕作为人类最常见的疾病之一,其治疗一直是整形外科界研究的热点和焦点。本文从治疗方法的发展过程,认识到科学的认识论对方法论具有良好的指导作用,满意的治疗其根本在于提高医生的素质,从哲学角度对如何科学的选择治疗方法进行总结,指明从根本上解决瘢痕,最终要依靠现代发达的基础科学研究。     

基于事件的前瞻性记忆的年老化

采用类别判断任务作为正在进行任务,采用Einstein的研究范式探讨了前瞻性记忆是否随年龄的老化而出现年老化现象。结果表明,当前瞻性记忆任务和当前进行的任务要求的认知过程一致时,前瞻性记忆成绩不会随增龄下降;当前瞻性记忆任务和当前进行的任务要求的认知过程不一致时,前瞻性记忆出现了年老化现象;前瞻性记忆成绩和自由回忆成绩无显著相关     

Are Newborns Morally Different from Older Children?

Policies and position statements regarding decision-making for extremely premature babies exist in many countries and are often directive, focusing on parental choice and expected outcomes. These recommendations often state survival and handicap as reasons for optional intervention. The fact that such outcome statistics would not justify such approaches in other populations suggests that some other powerful factors are at work. The value of neonatal intensive care has been scrutinized far more than intensive care for older patients and suggests that neonatal care is held to a higher standard of justification. The relative value placed on the life of newborns, in particular the preterm, is less than expected by any objective medical data or any prevailing moral frameworks about the value of individual lives. Why do we feel less obligated to treat the premature baby? Do we put newborns in a special and lesser moral category? We explore this question from a legal and ethical perspective and offer several hypotheses pertaining to personhood, reproductive choices, “precious children,” and probable evolutionary and anthropological factors.     

VALUE AND INTELLIGENT COLLEGIATE DEPRESSION

Abstract: Philosophy teachers converse with troubled students who suffer from what I dub “intelligent collegiate depression” (ICD): a lack of self‐esteem, feelings of futility and pessimism about their futures, a distrust of academic values, and a lack of conviction that their lives matter. Students express their values and their resignation with what approaches conventional wisdom for them: They must be allowed to act as they wish so long as they do not hurt anyone; otherwise it does not matter what they do with their lives. I argue here that students' endorsement of this near‐nihilistic version of Mill's harm principle shows that they are committed to believing in more values than they realize. I then show how to parlay this commitment into a rejection of the worst effects of ICD—all the while holding in abeyance the question of metaethical objectivism vs. subjectivism. My approach shows that accepting a popular ICD premise logically undermines much of the unhappy ICD worldview.