Lying to Insurance Companies: The Desire to Deceive among Physicians and the Public

This study examines the public's and physicians' willingness to support deception of insurance companies in order to obtain necessary healthcare services and how this support varies based on perceptions of physicians' time pressures. Based on surveys of 700 prospective jurors and 1617 physicians, the public was more than twice as likely as physicians to sanction deception (26% versus 11%) and half as likely to believe that physicians have adequate time to appeal coverage decisions (22% versus 59%). The odds of public support for deception compared to that of physicians rose from 2.48 to 4.64 after controlling for differences in time perception. These findings highlight the ethical challenge facing physicians and patients in balancing patient advocacy with honesty in the setting of limited societal resources.     

基于项目自动生成的认知诊断测验开发

认知诊断、项目自动生成是现代心理测量领域的重要发展领域,二者的结合更是心理测量领域亟待开展的重要课题。本研究以小学数学问题解决认知诊断项目自动生成为例,探讨认知诊断领域的项目生成技术及算法。研究发现：(1)计算机自生成的项目参数与原模板参数具有较高的一致性。(2)同一项目模板下生成的不同试题的测量学特征基本不变。(3)同一批被试在自动生成的两份试卷的前、后测的能力( )值高度相关(r=0.811),前、后两次对被试诊断结果的一致性高达86.5%。这表明本文所设计的认知诊断测验项目的自动生成技术及其算法基本可行,小学数学问题解决认知诊断项目的自动生成效果较好。这也为其它认知诊断领域的项目自动生成提供了技术借鉴和支持。     

Confucian Ethical Practice as a Method of Creating and Sustaining Whiteheadian Beauty

I argue that Confucian ethical practice can be considered as a feasible method of creating and sustaining Whiteheadian beauty. I first investigate Whitehead’s understanding of value, beauty and morality. Next, I show the affinity between Confucius and Whitehead in their understanding of value, beauty, and morality through an analysis of the Analects (Lunyu 论语), focusing on the aesthetic aspects of Confucian ethics understood as role ethics. Finally, I argue that Confucian ways of moral self-cultivation can be viewed as methods that foster our disposition to create and sustain the beauty of experience.     

An Eco-Ethical Interpretation of Confucian Tianren Heyi

Opposed to a commonly held interpretation that Confucian discourse regarding tianren heyi (天人合一) is simply a human-centred philosophical fusion of humanity and nature, this article argues that the Confucian discourse is in fact composed of two contradictory orientations, one ren-centred (roughly equivalent to “anthropocentric”) and the other tian-centred (“nature-centric” in a specific sense), which generally correspond to the two major camps of environmental philosophy in the West in the twentieth century. It will be further argued that the two orientations of the Confucian view have different yet related functions with regard to environmental protection and conservation: the tian-centred understanding establishes a metaphysical and religious framework for Confucian eco-ethical norms, in which ecological prohibitions and policies are built into the political and religious infrastructure, while the ren-centred orientation adds practical values and meanings to the ontological care of the human relation to the environment. In modern times, the two orientations of Confucian eco-ethics are under further development, moving away from being dualistic philosophies and converging on the eco-ethical way of life. Contemporary Confucians are investigating how the two traditional “orientations” can be unified as one holistic perspective which could provide theoretical and practical guidance for our understanding of the human position in the universe, the harmony between humans and nature, and the value of environmental protection and conservation.     

Exploring the ethics of agency through the lens of Bildung

Experiencing something of a renaissance, the German pedagogical idea ‘Bildung’ has recently been reconsidered for contemporary education. Historically proposed by von Humboldt, Bildung’s interplay represents a relational movement between a learner and the world that aims for personal freedom and growth. It is also identified as a means by which learners might become aware of their personal capacity to develop responses to daily experiences. Thus, it attends to agency and has resonance with children’s spirituality. Whilst such a notion of learning might be promoted as an alternative to a functionalistic educational paradigm, this paper highlights ethical concerns regarding pedagogical freedom. It highlights philosophically the illusion of freedom and considers critically the place of power in learner-led methods. Finally, the paper proposes how a nuanced, Kierkegaardian application of Bildung might address the ethical concerns raised and proposes how a re-considered understanding of the notion might be valuable for education today.     

Inviting perspective transformation: Sexual history awareness for professional formation

How do we deal with our own sexuality as teachers and as learners in the classroom? As a seminary professor in a mainline Christian context, I find that discussing sexuality increases student discomfort levels by threatening to raise questions about the connections between morality, behavior, and bodies of those in the room – questions we have been culturally trained to avoid. In order to decrease discomfort, many instructors approach sexuality only as content‐based subject matter. Particularly for ministry students, this approach can be a disservice to their discernment process and preparation for future ministry contexts, especially for those in turmoil regarding sexuality‐related issues. By explicitly engaging how personal experience and cultural contexts shape our sexuality, pedagogical models can promote critical self‐reflection and seek perspective transformation, not values change, as a resource for professional sexual ethics training in ministry.     

Civic learning and teaching as a resource for sexual justice: An undergraduate religious studies course module

Civic learning and teaching, a form of critical and democratically engaged pedagogy, is utilized in an upper‐level undergraduate sexual ethics course to leverage public problem solving around the sexual violence on a mid‐size Catholic collegiate campus. Through the course, students, faculty, staff, and community members work together to deepen understanding of the causes and consequences of sexual violence within society and the local community in order to evaluate and design programming for bystander intervention, education, and sexual violence prevention advocacy. After a discussion of the application of civic teaching and learning to sexual violence, the course module describes the learning outcomes and assignments used to assess them. See as well Donna Freitas's response to this essay, “The Risk and Reward of Teaching about Sexual Assault for the Theologian on a Catholic Campus,” published in this issue of the journal.     

婴儿期外显问题行为的发生与表现及成因分析

外显问题行为是指一组表现在外的、反映了儿童对外部环境消极反应的行为。研究表明婴儿最早于8个月时便已出现外显问题行为,且婴儿期这类行为主要表现为愤怒/发脾气、不顺从/反抗、攻击、破坏性、过度活跃、注意力不集中等,其成因可从早期经验因素、遗传与环境的交互作用等方面解释。此外,外显问题行为的干预研究可从差别易感性理论入手,从而为特定气质类型以及携带可塑性基因的婴儿提高了外显问题行为的干预效果。本文在梳理上述研究的基础上,对该领域研究的局限性进行了小结并对未来研究的方向进行了展望。     

彩民命运控制对问题购彩的影响:购彩预期和购彩意向的链式中介作用

为考察命运控制对彩民问题购彩的影响,以及购彩预期和购彩意向在其中的链式中介作用,本研究采用问卷法对2538名彩民进行调查。结果发现:(1)彩民问题购彩与命运控制、购彩预期和购彩意向均存在正相关;(2)命运控制不仅能直接预测问题购彩,还能通过两条路径的间接作用影响彩民的问题购彩:购彩意向的中介作用;购彩预期和购彩意向的链式中介作用。本研究构建的中介效应模型在一定程度上揭示了命运控制影响彩民问题购彩的内在机制。     

Towards Gratitude to Nature: Global Environmental Ethics for China and the World

This paper asks what should be the basis of a global environmental ethics.As Gao Shan has argued,the environmental ethics of Western philosophers such as Holmes Rolston and Paul Taylor is based on extending the notion of intrinsic value to that of objects of nature,and as such it is not very compatible with Chinese ethics.This is related to Gao's rejection of most—if not all—Western "rationalist" environmental ethics,a stance that I grant her for pragmatic reasons (though I remain neutral about it theoretically).Gao argues that the Daoist notion of living in harmony with nature can instead become the basis of a Chinese environmental ethics.However,the involved Daoist conception of living in harmony with nature is,in my view,based on an aesthetic property.The paper argues that despite the appeal of the Daoist view for a Chinese environmental ethics,an aesthetic property cannot provide the basis for a global environmental ethics.The paper also considers another version of Daoist environmental ethics,which does not rely on an aesthetic notion,but I argue that it too fails as such a candidate.As an alternative,the paper considers and applies contemporary Western thinkers on gratitude (such as Robert Emmons and Elizabeth Loder),proposing that gratitude to nature (environmental gratitude)can indeed provide the needed basis.