Role of Hindsight Bias,Ethics, and Self-Other Judgments in Students’ Evaluation of an Animal Experiment

Does hindsight knowledge make research seem more ethical and predictable? In line with the notion of hindsight bias, students in 3 experiments knowing the outcome of an animal experiment judged the results as more foreseeable and ethical relative to students who did not know the outcome. Via self to other comparisons, students evaluate themselves more favorably compared to a peer but exhibited hindsight bias in doing so. Uniquely, the findings reveal the possibility that students deem themselves to be more skeptical and objective than their peers. Implications for teaching animal ethics and for Institutional Review Boards are discussed.     

SPACE AND TIME FROM A NEO‐WHITEHEADIAN PERSPECTIVE

Russell Stannard distinguishes between objective time as measured in theoretical physics and subjective time, or time as experienced by human beings in normal consciousness. Because objective time, or four‐dimensional space‐time for the physicist, does not change but exists all at once, Stannard argues that this is presumably how God views time from eternity which is beyond time. We human beings are limited to experiencing the moments of time successively and thus cannot know the future as already existing in the same way that God does. I argue that Stannard is basically correct in his theological assumptions about God's understanding of time but that his explanation would be more persuasive within the context of a neo‐Whiteheadian metaphysics. The key points in that metaphysics are (1) that creation is contained within the structured field of activity proper to the three divine persons of the Christian doctrine of the Trinity and (2) that the spontaneous decisions of creatures are continually ordered and reordered into an ever‐expanding totality already known in its fullness by the divine persons.     

THERAPIST‐ AND SELF‐MONITORED DRO CONTINGENCIES AS A TREATMENT FOR THE SELF‐INJURIOUS SKIN PICKING OF A YOUNG MAN WITH ASPERGER SYNDROME

The use of differential reinforcement of other behavior (DRO) has decreased, at least partially due to the development of less effortful alternative behavioral interventions (e.g., noncontingent reinforcement; Vollmer, Iwata, Zarcone, Smith, & Mazaleski, 1993). The effort associated with DRO contingencies may be lessened by incorporating self‐monitoring components in which clients are responsible for the delivery of reinforcers for their own behavior. The current study evaluates the effectiveness of DRO in the treatment of self‐injury when implemented first by the therapist and subsequently by the client.     

Differential negative reinforcement of other behavior to increase compliance with wearing an anti-strip suit

Using a changing-criterion design, we replicated and extended a study (Cook, Rapp, & Schulze, 2015) on differential negative reinforcement of other behavior (DNRO). More specifically, educational assistants implemented DNRO to teach a 12-year-old boy with autism spectrum disorder to comply with wearing an anti-strip suit to prevent inappropriate fecal behavior in a school setting. The duration for which the participant wore the suit systematically increased from 2 s at the start of treatment to the entire duration of the school day at the termination of the study. Moreover, these effects were generalized to a new school with novel staff and persisted for more than a year. These findings replicate prior research on DNRO and further support the use of the intervention to increase compliance with wearing protective items, or medical devices, in practical settings.     

Better in the (near) future: Group-based differences in forecasting biases

Social identities are an important component of an individual’s self-concept. In the current research, we examine how identification with a group can lead to biased intergroup judgments similar to those made when evaluating the self, relative to others. We compared evaluations of in- and outgroups in order to examine differences in temporal perspective and optimistic evaluations. Our findings suggest that compared to an outgroup, ingroup members more strongly consider the future potential of their group, are more optimistic when considering future ingroup outcomes, and hold a more uniformly positive view of an ingroup’s future. Furthermore, we find that when evaluating ingroups, shifts in temporal perspectives are related to greater optimism. We conclude by discussing theoretical implications and future research related to temporal judgments and social groups.     

制度伦理:建构和谐社会的伦理支撑——论制度伦理与和谐社会伦理生态之共契

制度伦理是对建构和谐社会“良序情结”的一种回应,不管从制度伦理对建构和谐社会的功能助益,甚或二者在理性诉求和终极眷注方面的公度与通约,都可以看出,制度伦理与和谐社会二者之间是一种互构互益性的关系。制度伦理与和谐社会伦理生态之契合还体现了人类社会共同的美学期待。     

God, Determinism, and Action: Perspectives from Physics

Recent articles by Michael Heller, Carl Helrich, Peter Hodgson, Jeffrey Koperski, and Nicholas Saunders present a challenge to much current thinking on God, divine action, and cosmology. In the process, they also reveal underlying assumptions and current problems, especially in the debate over physics and divine action. In particular, three issues come up that need to be addressed further. First, what is the status of determinism, and what can physics contribute? Second, what kind of divine action are we talking about? Third, what is the relationship between God and time, and how does this affect claims about the personhood of God? While these essays present necessary critiques and interesting, positive proposals, they also reveal unresolved tensions that need to be addressed.     

Divine Action in the World of Physics: Response to Nicholas Saunders

Nicholas Saunders claims that, in my view, divine action requires and is confined to indeterminacies at the quantum level. I try to make clear that, in speaking of "gaps" in physical causality, I mean that the existence of intentions entails that determining law explanations alone cannot give a complete account of the natural world. By "indeterminacy" I mean a general (not quantum) lack of determining causality in the physical order. Construing physical causality in terms of dispositional properties variously realized in more or less creative ways in different contexts may be most helpful in developing an account of divine action.     

God, Chaos, and the Quantum Dice

A recent noninterventionist account of divine agency has been proposed that marries the probabilistic nature of quantum mechanics to the instability of chaos theory. On this account, God is able to bring about observable effects in the macroscopic world by determining the outcome of quantum events. When this determination occurs in the presence of chaos, the ability to influence large systems is multiplied. This paper argues that, although the proposal is highly intuitive, current research in dynamics shows that it is far less plausible than previously thought. Chaos coupled to quantum mechanics proves to be a shaky foundation for models of divine agency.     

KIERKEGAARD AND EVANS ON THE PROBLEM OF ABRAHAM

A significant challenge faces any ethic that endorses the view that divine commands are sufficient to impose moral obligations; in this paper, I focus on Kierkegaard's ethic, in particular. The challenge to be addressed is the “modernized” problem of Abraham, popularized especially by Fear and Trembling: the dilemma that an agent faces when a being claiming to be God issues a command to the agent that, by the agent's own lights, seems not to be the kind of command that a loving God would issue. Against a solution to this problem proposed by C. Stephen Evans in Kierkegaard's Ethic of Love, I argue that Kierkegaard regards this scenario as never actually resulting in a fully responsible agent's performance of some horrendous action on account of her non‐culpable misinterpretation of God's will and/or failure to discern correctly whether a perceived moral imperative truly is divine in origin.