Why people fail to bike the talk: Car dependence as a barrier to cycling

Antecedent conditions of cycling have been extensively studied, yet barriers that prevent individuals from choosing bicycle transportation are less known. The present study, conducted on a sample of individuals who were both cyclists and drivers (N = 280), investigated whether dependence on car transportation significantly reduces cycling frequency. It also assessed the predictive validity of a larger set of cycling determinants that included moral, objective environmental, demographic and car-related variables. Responses were analyzed using a structural equation modeling approach. Results show that moral considerations do little to predict cycling frequency and that car-related factors such as perceived behavioral control to reduce car use (β = 0.28) and car use habits (β = -0.27) have the strongest predictive power. Objective environmental factors such as temperature (β = -0.13) and altitude (β = -0.15) or demographic factors such as gender (β = 0.19) were also significant predictors of cycling frequency. The present study highlights a new perspective of understanding cycling behavior and pleads for the inclusion of car-related factors in its future conceptualizations and interventions to encourage it.     

Shared Values of Humanity Are the Ethical Foundation for Building a Human Community with a Shared Future

On the basis of recognizing the diversity of cultures and civilizations in the world and the existence of different values among people of different nations, regions, and countries, the shared values of humanity pursue after the largest common ground and greatest convergence of values of all mankind. Shared values of humanity are the deep cultural structure of a human community with a shared future, and value and ethical consensus is necessary to form at the global level to promote the building of a human community with a shared future. Shared values of humanity embody the public good of all peoples and countries in the world in the fields of common interests, needs, and development, serve as the ethical guidelines for reconstructing the rules for interaction and order of communication of the international society in the era of globalization, and represent the ethical vision for the development of a human community with a shared future. Shared values of humanity lay the ethical foundation for promoting the construction of a human community with a shared future. Specifically, peace and development represent the ethical consensus on the survival of the community; fairness and justice advocate the new ethical consensus on international relations formed within the framework of the community; and democracy and freedom demonstrate the political-ethical consensus of the community.     

Managing boundaries under pressure: A qualitative study of therapists’ experiences of sexual attraction in therapy

Aim: To identify therapists’ views on sexual boundaries and the strategies they employ to manage them in therapeutic practice. Method: In‐depth qualitative interviews were conducted with a sample of 13 accredited, experienced practitioners of psychotherapy or counselling. A grounded theory approach, informed by principles from Free Association Narrative methodology, was employed, in which team members used debriefing sessions for extending depth of understanding of the interviews. Findings: There is consensus about boundaries at the extremes, but variability about fantasy, flirtation and touch. A core process was generated from accounts of successful management of sexual attraction. We identified four problematic ways of reacting to boundary pressure, each with potential to harm clients and therapy. Discussion: A participant‐observer stance was conceptualised as essential for managing threats to boundaries, consistent with the empathic stance. Minor boundary crossings were viewed by interviewees as both potential precursors of more serious transgressions, and as opportunities for understanding the client's difficulties. Implications for practice: These span training, accrediting organisations, supervision and therapy practice.     

家族企业成长中的伦理困境及其对策——以浙江省温州市受访企业为例

家族企业和其他类型的企业相比,在产权结构、管理方式、家族介入和控制权安排(包括继承权安排)等方面都表现出了自身的伦理优势,同时在这些方面也遭遇到不少伦理困境。从伦理的角度讲,将家族主义作为企业经营的伦理理念,并将之无条件地泛化到企业经营的所有方面,这是家族企业遭遇伦理困境的根由之所在。强化伦理主体性,确立权利义务意识,参照现代企业制度的相关要求,实现从身份到契约的转变,打造具有民族特色和时代特色的家族企业管理伦理新模式,是家族企业走出伦理困境的当然选择。     

Is an outgroup member in need a friend indeed? Personal and task‐oriented contact as predictors of intergroup prosocial behavior

Intergroup contact, particularly close personal contact, has been shown to improve intergroup relations, mainly by reducing negative attitudes and emotions toward outgroups. We argue that contact can also increase intergroup prosocial behavior. More specifically, we predict that different forms of contact will differentially impact on prosocial behavior directed at individual outgroup members and outgroups as a whole. Data of two studies (N₁ = 264, N₂ = 185), conducted with workgroups in two organizations, show that personal contact is a better predictor of prosocial behavior directed at individual outgroup members, whereas task‐oriented contact is a better predictor of prosocial behavior directed at an outgroup as a whole. Additionally, Study 2 provides evidence that empathy mediates the path from personal contact to individual‐directed prosocial behavior, whereas reward (but not cost) considerations mediate the path from task‐oriented contact to outgroup‐directed prosocial behavior. Implications for research on intergroup contact and prosocial behavior are discussed. Copyright © 2012 John Wiley & Sons, Ltd.     

商业银行信贷风险管理中的内部利益冲突与伦理治理

商业银行信贷风险管理中最大的难题是内部利益冲突导致的风险管理失灵甚至无效。信贷从业人员个人权力与组织利益的冲突、眼前利益与长远利益的冲突、等等银行内部利益的冲突时刻都在冲击着风险管理的闸门。这些利益冲突因为风险本身的特征而具有隐蔽性。要真正落实风险管理,就必须运用伦理治理手段平衡有关利益。     

苏格拉底伦理思想与当代和谐文化建设

苏格拉底伦理思想的渊源主要有智者、奥尔弗斯教和伊流欣努秘仪、古希腊悲剧作家等,其基本内容包括"认识你自己"、"美德即知识"和"照料好自己的灵魂",对当代和谐文化建设的作用体现在对和谐的多层意义、对践行荣辱观的指导作用、对寻求终极关怀的启示三个方面。     

THE MORALITY,POLITICS, AND IRONY OF WAR: Recovering Reinhold Niebuhr's Ethical Realism

The American experience of war is ironic. That is, there is often an intimate and unexamined relationship between seemingly contrary elements in war such as morality and politics. This article argues that without understanding such irony, we are unlikely to reflect in morally comprehensive ways on past, present, or future wars. Traditional schools of thought, however, such as moralism and political realism, reinforce these apparent contradictions. I propose, then, an alternative—“ethical realism” as informed by Reinhold Niebuhr—that better explains the irony of war. Through an ethical realist examination of the U.S. Civil War, World War II, and the Iraq War, I consider how American political interests have been inextricably linked with deep moral concerns. Ethical realism charts a middle path that ennobles traditional realpolitik while eschewing certain perfectionist tendencies of moralism. Ethical realism provides a conceptual framework for evaluating these other frameworks—a distinct form of moral‐political deliberation about war.     

Ethical Resonance

This essay defines ethical resonance through an ethnographic interlude that paves the way for a broader theorization of the concept. It begins by contextually recounting the story of an individual who had stayed at Sevagram, Mahatma Gandhi’s last ashram in 1944, shadowing Gandhi for some 20 days. The young man’s brief meeting with Gandhi in which Gandhi uttered only one sentence transformed him for his lifetime. I reflect on the experience and its narrative qualities to explore the broader question of why one is moved, and moved enough to be altered. I propose that the theorization of resonance in modern physics, in phenomenology, and in 11th‐century Sanskrit poetics is productive for understanding the subjective and the trans‐subjective elements that underlie ethical persuasion. I argue that the idea of resonance helps bridge the affective and the aesthetic in moral self‐formation that occurs in everyday life.