跨物种感染是伦理上无关的吗？

目前没有确定的证据表明异种移植是安全的还是危险的。考察了关于跨物种感染的科学和哲学争论,总结出关于“跨物种感染是伦理上无关的”正反论证,提出自己的反论证。最后得出结论:跨物种感染不是伦理上无关的。并且,由于跨物种感染蕴藏的对公众的潜在的巨大风险,新的全球生命伦理学研究范式和涉及人体研究的新的伦理框架需要进一步研究。     

The long and short of it: physical anchoring effects

Attempts to reconstruct the magnitude of recently encountered physical stimuli were influenced by the provision of physical anchors. Whether estimating length, weight, or loudness, those increasing the magnitude of a relatively small (short, light, or quiet) physical anchor produced estimates that were reliably lower than did those decreasing the magnitude of a relatively large (long, heavy, or loud) anchor. Estimates produced without an anchor were also low, suggesting that when people physically adjust upwards from a self‐selected starting point, “no anchor” may, in fact, act as a very low anchor. Physical anchors appear to influence estimates of recently encountered physical stimuli, much as numerical anchors influence estimates of more abstract numerical quantities. Implications for processes underlying anchoring, adjustment, and related tasks are discussed. Copyright © 2006 John Wiley & Sons, Ltd.     

提示线索、目标信息对大学生攻击可能性判断的影响

该研究探讨了在受挫情境中,不同的提示线索和目标信息对大学生攻击可能性判断的影响,结果发现:1)线索提示对大学生攻击可能性判断存在显著性影响,而目标信息的主效应、目标信息与提示线索的交互作用并不显著。2)与图片线索相比较,命题线索更容易激活攻击性认知,进而影响大学生对攻击可能性的判断。     

Effects of valence and framing in decision-making: Assessing decision-makers' perceived domains of choice

Abstract: In comparison between choice alternatives, judgments of “How much better is a preferred option?” and “How much worse is a less preferred option?” may differ in their magnitudes. Such discrepancies are called “valence effects”. Previously, Yamagishi and Miyamoto (1996 ) observed systematic positive valence effects (“Better” exceeding “Worse”) in the domain of gains and systematic negative valence effects (“Worse” exceeding “Better”) in the domain of losses. The current experiments used the directions of valence effects as a tool to assess decision‐maker's interpretation of choice tasks under “framing effects” ( Tversky & Kahneman, 1986 ). Preferences under the framing effect switch from certain options in the domain of gains to uncertain options in the domain of losses. Two experiments showed that preferences for certain options were associated with positive valence effects, whereas preferences for uncertain options were associated with negative valence effects. Moreover, conditions wherein the framing manipulations lose the effectiveness were examined. Valence effects showed that framing effects ceased to occur when decision‐makers maintained consistent domain perceptions as pertaining to gains or to losses, across the domains of gains and losses. Implications are discussed.     

Limiting Underage Alcohol Purchases: An Application of the Consumer Decision Model

The consumer decision-making model is applied to store clerks faced with determining which customers should be carded for the purchase of alcohol. Manipulated decisional time pressure induced either a vigilant (high involvement) or hypervigilant (low involvement) decision state. Clerks (N = 256) rated four combined shopper–product profiles under conditions of high or low time pressure and assessed the likelihood that the shopper would be carded. Results indicated that increased time pressure reduced the likelihood of being required to present identification and that males were least likely to be asked for identification under high time pressure. The managerial implications and utility of the consumer decision model for enhancing compliance with minimum legal drinking age laws are considered.     

Can Traditional Ethical Theory Meet the Challenges of Feminism, Multiculturalism, and Environmentalism?

This paper aims to evaluate thechallenges posed to traditional ethical theoryby the ethics of feminism, multiculturalism,and environmentalism. I argue that JamesSterba, in his Three Challenges to Ethics,provides a distorted assessment by trying toassimilate feminism, multiculturalism, andenvironmentalism into traditional utilitarian,virtue, and Kantian/Rawlsian ethics – which hethus seeks to rescue from their alleged``biases.' In the cases of feminism andmulticulturalism, I provide an alternativeaccount on which these new critical discourseschallenge the whole paradigm or conception ofethical inquiry embodied in the tradition.They embrace different questions, goals, toolsof analysis, and wider audiences, typicallyignored or marginalized by traditionalethicists.I illustrate my argument through briefinterpretations of writers such as Susan Okin,Catharine Mackinnon, Sandra Bartky, JohnStoltenberg, Richard Wasserstrom, AnthonyAppiah, Charles Mills, Will Kymlicka, CharlesTaylor, and Martha Nussbaum. In many of thesecases, I suggest that they provide us with newways of being ethicists.In the case of environmentalism, I defend amore conservative and negative assessment.Sterba embraces authors such as Peter Singer,Tom Regan, and Paul Taylor in order to advancean environmentalist ethic of ``speciesequality/impartiality' and ``biocentricpluralism.' Here I argue that the traditionalKantian/Rawlsian ethics – which Sterba hopesto accommodate – actually provides compellingmoral reasons for rejecting his principles of``species impartiality' and biocentricpluralism. Moreover, Rawlsian ethics canprovide a more coherent, consistent, andplausible account of environmental issues thanSterba's brand of environmental ethics. Iargue that in practice, his ethics concedeswhat it denies in theory – namely, the specialvalue which inheres in human beings.As such, environmental ethics, unlike feminismand multiculturalism, poses very little in theway of a credible challenge or alternative totraditional ethics.     

Super-ordinary bias in Japanese self-predictions of future life events

Japanese are said to value being ordinary and emphasize similarity with others. We theorized that Japanese tend to perceive themselves as being ordinary, so much so that their self-predictions about future life events are biased (super-ordinary bias). Specifically, it was expected that Japanese overestimate the likelihood of experiencing common events (such as getting married or catching the flu) and underestimate the likelihood of experiencing rare events (such as winning a lottery or being murdered). We examined the effects of commonness and desirability of future life events on the relative-likelihood estimates. Our expectation was supported by three studies, involving a questionnaire, a laboratory experiment, and a mail survey. Findings are consistent with the assumed tendency to view oneself as being super-ordinary. The super-ordinary bias was also found to be independent of unrealistic optimism or pessimism.     

道德理论的新进展--道德判断的社会直觉模式

道德判断的研究一直遵循皮亚杰和柯尔伯格的理性主义模式．但随着人们对认知双重过程论的逐渐认可,传统的道德判断理论受到了挑战。本文介绍了道德判断的一种新的理论模式——道德判断的社会直觉模式。该理论认为,道德判断是由迅速、自动的评价(直觉)所导致。     

如何建立生命伦理学普适规范?--联合国教科文组织国际生命伦理学委员会第十一次会议述评

文章概述了对由IBC负责起草的"生命伦理学普适规范宣言"的不同的宗教和道德观点.在联合国教科文组织国际生命伦理学委员会第十一次会议(法国巴黎,2004年8月23-24日)上,由分别来自佛教、儒家、印度教、伊斯兰教、犹太教和天主教的代表发表了这些观点.文章评述了这个生命伦理学宣言产生的过程,其对世界上截然不同、不同通约的宗教和道德观点必定是敏感的.文章主张,具有不同道德传统的生命伦理学家,而不是生物医学科学家,应该在制定国际适用的可行的生命伦理学规范中扮演重要的角色.     

精神疾病、行为控制及其伦理冲突

精神疾病的诊治,不仅具有基于治病的医学目的,而且还带有行为控制的社会目的和功能.因此,精神疾病的诊断和治疗的本身,与诊断和治疗的过程一样,需要伦理的思考和论证.在医生、社会和精神病患者之间的互动、而又充满矛盾的三角关系之中,医生对于社会和对于病人所承担的不同角色冲突,尤其需要伦理的审视.医生被赋予特殊权力的同时,也应被柯加与之相称的伦理责任.