线上社交焦虑:社交媒体中的人际负性体验

线上社交焦虑指个体在社交媒体交往情境中感知到的紧张和恐惧等人际负性体验,包含隐私担忧、交往焦虑和负面评价恐惧三个方面。线上社交焦虑可以通过质性分析法、实验诱发法和问卷测量法进行研究。线上社交焦虑既会受到社交媒体自身特点、个体特征因素、网络欺凌和文化因素的影响,还会对个体的心理与行为产生后效。未来研究者需要开发有效的本土化测量工具、探索其形成和作用机制、关注线上社交焦虑悖论以及推动对其干预。     

Response to Jennifer Hockenbery Dragseth's review of Else Marie Wiberg Pedersen (ed.), The Alternative Luther: Lutheran Theology from the Subaltern

This is a response to Jennifer Hockenbery Dragseth's review of Else Marie Wiberg Pedersen (ed.), The Alternative Luther: Lutheran Theology from the Subaltern. Dragseth delivers a prudent and insightful review of the book. I agree with Dragseht's points, thus I will here make no more than a few deepening points in addition to those.     

数量让位价值：5～10岁儿童公平分配发展的“此消彼长”

操纵资源价值与数量的比例关系，形成互不影响的数量平等与价值平等，考察5～10岁儿童在不同卷入情境中公平分配发展的特点。结果发现：（1）6岁以后儿童公平分配发展存在数量平等“消”和价值平等“长”的特点；（2）与第一方卷入情境相比，在第三方卷入情境中9～10岁儿童公平行为发展存在差异，而公平认知不受卷入情境影响；（3）儿童公平认知发展能正向指导公平行为表现，但会受卷入情境、年龄和性别影响。     

Blame for constitutivists: Kantian constitutivism and the victim’s special standing to complain

Constitutivists about moral norms are often suspected of providing an overly “self-centered” account of morality which does not take seriously enough morality’s interpersonal nature. This worry seems particularly pressing in the light of recent debates about the relational character of many moral norms. In this paper, I discuss one aspect of this worry, which concerns the special standing to complain which the victims of wrongdoing have. I argue that, contrary to appearances, Kantian constitutivism can explain this latter feature, since there is a special need for remedying the denial of equal moral standing of the victim and the impairment of the victim’s agency which any wrongdoing involves.     

Screening language skills at 2;0

Early screening of children at risk for language difficulties is challenging. This study aimed to analyze the specificity and sensitivity of two screening methods at 2;0 years of age. In addition, the matter of what kind of information the use of word combinations and parental concern provide for screening was analyzed. The subjects were 78 children. The screening methods used were the Finnish versions of the short-form version of the MacArthur Communicative Development Inventories (FinCDI-SF) and the Communication and Symbolic Behavior Scales, Developmental Profile, Infant-Toddler Checklist (FinCSBS). The specificity and sensitivity of the screening methods were analyzed based on result of the Reynell Developmental Language Scales III. Both screening methods had high specificity but only moderate sensitivity. The use of word combinations and parental concern provided relevant information on early language development. The results imply that it is important to take into consideration receptive language development in early screening.     

Catholic Social Teaching,Economic Inequality,and American Society

The essay begins with an explanation of the underlying theological vision that supports Catholic social teaching's commitment to the centrality of the common good and the role of solidarity as both a virtue and a norm. The vision of humanity as one family and the church as a sacrament of unity is the foundation for a communitarian ethic that prizes inclusion, participation, and relative equality in the quest for a truly just society. An array of social science studies is then employed to show that economic inequality “bleeds” into other realms of public life to undermine fundamental commitments of American society, namely, equal opportunity and political democracy. The essay concludes that an understanding of Catholic social teaching promotes a critical perspective that is deeply at odds with ongoing trends in the U.S. economy.     

What the State Owes ‘Bastards’: A Modest Critique of Modest One-Child Policies

This essay criticises ‘modest’ one-child policies, which would impose sanctions upon parents who create multiple children. Specifically, this article considers what the state owes individuals who would be born (illegally) beneath restrictive procreative policies and argues that such policies would fail to show due respect to second- or third-born individuals created beneath them. First, I argue that modest procreative restrictions (like sanctions) are likely to generate only modest compliance. I then suggest it is reasonable to think a one-child policy fails to demonstrate due respect to existing second and third children. I argue that such a policy generates an undue burden on any second or third children who would be born beneath them, before concluding by considering whether the state might be able to avoid effectively reinscribing ‘bastardy’ into its law by locating responsibility for the effects of such a policy entirely on the parents, rather than on children.     

Evangelical Environmentalists? Evidence from Brazil

While scholarship on the relationship between religions and environmental attitudes has been inconclusive, evangelical Protestants present an exception: they consistently report less environmental concern than other groups. However, prior studies have largely been conducted in the United States. Following a recent “contextual” turn, we revisit the assumption that universal cognitive and doctrinal factors drive the previously documented negative association between evangelicalism and environmental concern. Leveraging qualitative fieldwork, nationally representative surveys, and a survey experiment from Brazil, we find that evangelical and Pentecostal affiliation and church attendance are not associated with reduced environmental concern; that members of these groups simultaneously embrace otherworldly beliefs and advocate for this-worldly solutions to environmental problems; and that being primed to consider divine intervention increased support for environmental protection. Even in a tradition emphasizing orthodoxy, doctrine appears not to exert a universal influence, a finding we suggest results from different issue frames in the United States and Brazil.     

Problems in Psychiatric Genetic Research: A Reply to Faraone and Biederman

This article examines evidence cited in favor of the operation of genetic factors in attention-deficit hyperactivity disorder (ADHD). Like other psychiatric conditions, a belief in the genetic basis of ADHD is derived from the results of family, twin, and adoption studies. Because family studies are widely believed to be confounded by environmental factors, primary emphasis is placed on twin and adoption studies. ADHD twin studies depend on the validity of the equal environment assumption (EEA), which holds that the environments of identical (MZ) and fraternal (DZ) twins are the same. Here it is argued that however the EEA is defined, it cannot be accepted. Therefore, the greater similarity or concordance of MZ twins when compared to DZ twins is plausibly explained by environmental factors. Adoption studies constitute a third method for investigating the role of genetic factors in ADHD. It is argued that these studies are greatly flawed by factors including non blinded diagnoses and the failure to study the biological relatives of adoptees. After an examination of the total weight of evidence in favor of a genetic basis or predisposition for ADHD, it is concluded that a role for genetic factors is not supported and that future research should be directed toward psychosocial causes     

Capability as Opportunity: How Amartya Sen Revises Equal Opportunity

Although the concept of equal opportunity has received scant attention from theological ethics, it attracts widespread approval in the U.S. popular culture and has been examined extensively by contemporary moral philosophy. Amartya Sen's conception of capabilities as "freedom" or "real opportunity" corrects deficiencies in both popular and philosophical conceptions of equal opportunity that ignore interpersonal variations in mental, physical, and psychological abilities beyond agents' control. Recent theologically informed conceptions of love and common grace affirm and revise Sen's conception of equal capability as equal opportunity. The resulting understanding of equal opportunity is quite different from some uses of this concept and could be an important criterion for a just society.