Bayes Factors Have Frequency Properties—This Should Not Be Ignored: A Rejoinder to Morey,Wagenmakers, and Rouder

Hoijtink, van Kooten, and Hulsker (2016 Hoijtink, H., van Kooten, P., &; Hulsker, K. (2016). Why Bayesian psychologists should change the way they used the Bayes factor. Multivariate Behavioral Research, 51, 1--9. doi: 10.1080/00273171.2014.969364.[Taylor &; Francis Online], [Web of Science ®] , [Google Scholar]) outline a research agenda for Bayesian psychologists: evaluate and use the frequency properties of Bayes factors. Morey, Wagenmakers, and Rouder (2016 Morey, R. D., Wagenmakers, E. -J., &; Rouder, J. N. (2016). Calibrated Bayes factors should not be used: A reply to Hoijtink, van Kooten, and Hulsker. Multivariate Behavioral Research, 51, 10--17. doi: 10.1080/00273171.2015.1052710.[Taylor &; Francis Online], [Web of Science ®] , [Google Scholar]) respond that Bayes factors calibrated using frequency properties should not be used. This paper contains the response of Hoijtink, van Kooten, and Hulsker to the criticism of Morey, Wagenmakers, and Rouder (2016 Morey, R. D., Wagenmakers, E. -J., &; Rouder, J. N. (2016). Calibrated Bayes factors should not be used: A reply to Hoijtink, van Kooten, and Hulsker. Multivariate Behavioral Research, 51, 10--17. doi: 10.1080/00273171.2015.1052710.[Taylor &; Francis Online], [Web of Science ®] , [Google Scholar]).     

To escape blame, don't be a hero—Be a victim

In situations where people (or their lawyers) seek to escape blame for wrongdoing, they often use one of two strategies: frame themselves as a hero (hero strategy) or as a victim (victim strategy). The hero strategy acknowledges wrongdoing, but highlights previous good deeds to offset blame. The victim strategy also acknowledges wrongdoing, but highlights the harms suffered by the perpetrator to deflect blame. Although commonsense suggests that past good deeds can offset blame from transgressions, moral typecasting (Gray & Wegner, 2009) suggests otherwise. Despite past good deeds, heroes remain blameworthy as moral agents. On the other hand, victims are moral patients and thus incapable of blame. Three studies found that victim strategy consistently reduced blame, while the hero strategy was at best ineffectual and at worst harmful. This effect appeared to stem from how the minds of victims and heroes are perceived.     

Ethical Lessons from Heidegger’s Phenomenological Reading of Kant’s Practical Philosophy: Heideggerian Revision of Kant’s Justification of Morality*

ABSTRACT

In The Essence of Human Freedom, Heidegger suggests that Kant’s idea of pure will and Heidegger’s own idea of resoluteness are rooted in the same experience of demand from our own essence. This experience can unfold, I argue, through twofold self-understanding: first, the primordial self-understanding on the existentiell level that results in the indefiniteness of pure will (or resoluteness), as Heidegger’s phenomenological reading of Kant (or his own existential analysis) presents; and second, the practical self-understanding on the rational level that results in the principle of morality, as Kant’s Groundwork of the Metaphysics of Morals demonstrates. Based on this approach, if we accept Heidegger’s phenomenological interpretation of pure will but do not follow his rejection of the categorical imperative formulas, we can achieve a Heideggerian revision of Kant’s original justification of morality while avoiding Kant’s problematic assumption that the authentic self belongs to the intelligible realm.     

Empathy and humanitarianism predict preferential moral responsiveness to in-groups and out-groups

ABSTRACT

The current research tests whether empathy—sharing others’ emotions—and humanitarianism—recognizing the moral worth of all people—each predict moral responsiveness toward others but in ways that favor in-groups and out-groups, respectively. In Studies 1 and 2, empathy and humanitarianism differentially predicted preferential moral concern for in-groups and out-groups. In Study 3, humanitarianism predicted lower in-group-targeted prosociality and greater out-group prosociality. In Study 4, empathy and humanitarianism predicted perceived moral obligation to in-groups and out-groups respectively. In Study 5, out-group obligation mediated between humanitarianism and allocations to out-group charities, and in-group obligation mediated between empathy and one of two in-group charities. In sum, empathy and humanitarianism are associated with preferential morality via group-based obligation, suggesting that morality could be extended by altering empathy, humanitarianism, or group processes.     

Main and Moderated Effects of Moral Cognition and Status on Bullying and Defending

This study analyzed the relations of two dimensions of moral cognition (i.e., acceptance of moral transgression and moral disengagement) and two forms of status in the peer group (i.e., social preference and perceived popularity) with bullying and defending among 235 primary‐school children and 305 middle‐school early adolescents. Social status was tested as a moderator of the associations between moral cognition and bullying and defending. Participants completed self‐reports assessing the two dimensions of moral cognition and peer nominations for status, bullying, and defending. Both acceptance of moral transgression and moral disengagement were associated to bullying among early adolescents only, whereas in childhood moral disengagement was linked to defending among girls. Social status moderated the associations between morality dimensions and bullying and defending. The moderating effects of status were discussed considering status as a magnifying lens for the relations between individual characteristics and social behavior. The results were also discussed with reference to age and gender differences in the associations. Aggr. Behav. 38:456‐468, 2012. © 2012 Wiley Periodicals, Inc.     

How Can We Study Heroism? Integrating Persons,Situations and Communities

Heroism—an individual's commitment to a noble purpose, usually aimed at furthering the welfare of others, and involving the willingness to accept the consequences of achieving that purpose—has received little attention from political psychologists, even though a person is arguably as liable to act heroically as she is to act in a morally reprehensible manner. Specifically, important questions remain in how heroes can be identified beforehand and how such behavior can be successfully studied and promoted. We posit that recent work in genocide studies, positive psychology, personality psychology, ecological psychology, and moral psychology provides new and promising directions for better understanding heroic behavior. These developments can provide the tools for understanding the complex interplay of factors—including traits, situations, and communal beliefs—motivating heroic behavior.     

Modesty in self‐presentation: A comparison between the USA and Japan

Japanese participants in Study 1 exhibited a self‐effacing tendency when no reason for their self‐evaluation was provided. However, they exhibited a self‐enhancing tendency when they were offered a monetary reward for the correct evaluation. In Study 2, Americans, especially American men, exhibited a self‐enhancing tendency whereas Japanese exhibited a self‐effacing tendency when no reason for making the evaluation was presented. This cultural difference disappeared when participants were provided with a monetary reward for correctly evaluating their performance level. These results support the view that the modesty observed in self‐evaluation among Japanese participants is a ‘default strategy’ to avoid offending others.     

论民族道德与国家道德

在民族国家特别是多民族国家中,如何看待并处理好民族道德与国家道德的关系,是一个事关民族利益和国家利益的大问题。从民族道德与国家道德的关系看,民族道德统一于国家道德,民族利己主义是为国家道德所不容的,民族道德与国家道德的最高原则是无产阶级国际主义。必须用前瞻性的战略眼光来看待并认识这一问题,因为它事关民族与国家的长远利益,对构建和谐民族、和谐国家、和谐社会均具有重要的理论意义和现实意义。     

论道德内化的心理机制及其特征

所谓道德内化,是指个体在后天的社会生活和实践中,经过一定方式的社会学习,接受社会的道德教化,将社会的道德原则、规范和要求转化为其自身的道德需要,形成其自身稳定的道德人格特质和道德行为反应模式的过程。道德内化的心理机制是道德主体的自我意识,它一般由“由我是什么”、“我应当成为什么”和“我必须成为什么”三个逻辑环节组成。道德内化具有他律性和自律性相统一、平衡性和失衡性相统一、共同性和差异性相统一、阶段性和整体性相统一等特点。