A Just Global Economy: In Defense of Rawls

In The Law of Peoples, John Rawls does not discuss justice and the global economy at great length or in great detail. What he does say has not been well-received. The prevailing view seems to be that what Rawls says in The Law of Peoples regarding global economic justice is both inconsistent with and a betrayal of his own liberal egalitarian commitments, an unexpected and unacceptable defense of the status quo. This view is, I think, mistaken. Rawls’s position on global or international economic justice is richer, more nuanced, and generally more compelling than his critics have been willing to acknowledge. My aim in this essay is to sympathetically set out, and then defend against two common families of objection to, Rawls’s position on global or international economic justice. Objections of the first sort reject Rawls’s position as inadequately attentive to the material and economic interests of individual persons worldwide. Objections of the second sort reject it as inadequately attentive to the material and economic interests of well-ordered peoples. Throughout the paper I develop several arguments implicit in The Law of Peoples but not well-developed there as well as offer some additional arguments of my own consistent with the spirit of The Law of Peoples and Rawls’s work more generally. I conclude with some brief remarks expressing two worries I have about Rawls’s position – one concerning global public goods, the other concerning the formation of a morally adequate and effective political will within the international context under contemporary conditions. I wish to thank Alyssa Bernstein, Allen Buchanan, Samuel Freeman, John Hardwig, John Mandle, Rex Martin, Jim Nickel, Walter Riker, Kok-Chor Tan, and Leif Wenar for helpful comments or instructive conversation regarding earlier drafts of this paper.     

OUR COMMON ENEMY: COMBATTING THE WORLD'S DEADLIEST VIRUSES TO ENSURE EQUITY HEALTH CARE IN DEVELOPING NATIONS

In a previous issue of Zygon (Carvalho 2007), I explored the role of scientists—especially those engaging the science-religion dialogue—within the arena of global equity health, world poverty, and human rights. I contended that experimental biologists, who might have reduced agency because of their professional workload or lack of individual resources, can still unite into collective forces with other scientists as well as human rights organizations, medical doctors, and political and civic leaders to foster progressive change in our world. In this article, I present some recent findings from research on three emerging viruses—HIV, dengue, and rotavirus—to explore the factors that lead to the geographical expansion of these viruses and the increase in frequency of the infectious diseases they cause. I show how these viruses are generating problems for geopolitical stability, human rights, and equity health care for developing nations that are already experiencing a growing poverty crisis. I suggest some avenues of future research for the scientific community for the movement toward resolution of these problems and indicate where the science-religion field can be of additional aid.     

中学生时间管理自我监控量表的研究

时间管理自我监控是一个多层次多维度的心理结构,按其抽象程度的不同,可分为整体监控和具体监控两个层次,整体监控系统分为主动性、开放性和有效性三个维度,具体监控系统分为目标设置、时间规划、灵活性、自制力和检查评估五个维度。通过对832名中学生的测试结果进行分析,编制了具有较高信度和效度的中学生时间管理自我监控量表。     

Ethics and Technology ‘in the Making’: An Essay on the Challenge of Nanoethics

After reviewing portions of the 21st Century Nanotechnology Research and Development Act that call for examination of societal and ethical issues, this essay seeks to understand how nanoethics can play a role in nanotechnology development. What can and should nanoethics aim to achieve? The focus of the essay is on the challenges of examining ethical issues with regard to a technology that is still emerging, still ‘in the making.’ The literature of science and technology studies (STS) is used to understand the nanotechnology endeavor in a way that makes room for influence by nanoethics. The analysis emphasizes: the contingency of technology and the many actors involved in its development; a conception of technology as sociotechnical systems; and, the values infused (in a variety of ways) in technology. Nanoethicists can be among the many actors who shape the meaning and materiality of an emerging technology. Nevertheless, there are dangers that nanoethicists should try to avoid. The possibility of being co-opted from working along side nanotechnology engineers and scientists is one danger that is inseparable from trying to influence. Related but somewhat different is the danger of not asking about the worthiness of the nanotechnology enterprise as a social investment in the future.     

整体-局部范式下的负启动效应

在通常的负启动范式基础上 ,以小数字构成的大数字 ,即以同时具有整体特征和局部特征的复合数字为实验材料 ,采用数字命名任务 ,将刺激画面中复合数字的数目和注意指向作为变量进行实验。大学生充任被试。结果发现 ,在单个复合数字条件下对同一客体的非注意指向的特征进行忽略重复 ,注意整体时出现负启动 ,而注意局部时不出现负启动 ;在两个复合数字条件下对启动刺激中充当干扰项的复合数字进行忽略重复 ,则注意整体与注意局部都出现了负启动。该研究表明 ,在不同注意指向时 ,整体 -局部范式下的负启动效应具有知觉组织的层次性 ,并显示出客体内选择和客体间选择对负启动的不同影响。     

Critical thinking in North America: A new theory of knowledge,learning, and literacy

The pace of change in the world is accelerating, yet educational institutions have not kept pace. Indeed, schools have historically been the most static of social institutions, uncritically passing down from generation to generation outmoded didactic, lecture-and-drill-based, models of instruction. Predictable results follow. Students, on the whole, do not learn how to work by, or think for, themselves. They do not learn how to gather, analyze, synthesize and assess information. They do not learn how to analyze the diverse logic of the questions and problems they face and hence how to adjust their thinking to those problems. They do not learn how to enter sympathetically into the thinking of others, nor how to deal rationally with conflicting points of view. They do not learn to become critical readers, writers, speakers and listeners. They do not learn how to use their native languages clearly, precisely, or persuasively. They do not, therefore, become literate, in the proper sense of the word. Neither do they gain much in the way of genuine knowledge since, for the most part, they could not explain the basis for what they believe. They would be hard pressed to explain, for example, which of their beliefs were based on rational assent and which on simple conformity to what they have been told. They have little sense as to how they might critically analyze their own experience, or identify national or group bias in their own thinking. They are much more apt to learn on the basis of irrational than rational modes of thought. They lack the traits of mind of a genuinely educated person: intellectual humility, courage, integrity, perseverance, and faith in reason.Happily, there is a movement in education today striving to address these problems in a global way, with strategies and materials for the modification of instruction at all levels of education. At its foundation is an emerging new theory of knowledge, learning, and literacy, one which recognizes the centrality of independent critical thinking to all substantial learning, one which recognizes that higher-order, multilogical thinking is as important to childhood as to adult learning, and as important to foundational learning in monological as in multilogical disciplines. This educational reform movement is not proposing an educational miracle cure, for its leading proponents recognize that many social and historical forces must come together before the ideals of the critical thinking movement will become a full academic reality. Schools do not exist in a social vacuum. To the extent that the broader society is uncritical so, on the whole, will be society's schools. Nevertheless, the social conditions necessary for fundamental changes in schooling are increasingly apparent. The pressure for fundamental change is growing. Whether and to what extent these needed basic changes will be delayed or side-tracked, thus requiring new periodic resurgences of this movement, with new, more elaborate articulations of its ideals, goals, and methods — only time will tell.     

Cross-cultural investigations of stress: Conceptual and methodological considerations

Cross-cultural studios on stress are confounded by conceptual, methodological and applied problems. Although several comprehensive definitions of stress have been offered, the conceptual schema from which the definitions emerge reflect a Western perspective and are not always relevant when transposed into other cultures. The word stress itself is not easily translated into other languages which creates a problem for research workers in non-Western cultures. While studies in India of Westernized executives in organizations using Western models have offered valuable insights into problems related to organizational structures, executive stress, etc., they do not tell us a great deal about the nature and experience of stress in the rest of the population. A brief history of stress research is offered with a concentration on stress research in India. Conceptual and methodological issues are discussed leading to an assessment of the difficulties of stress research in India.     

脑外伤患者内隐记忆康复护理可行性研究

探讨脑外伤患者在高强度练习和准确反馈条件下,内隐学习知识效应和底层规则迁移易化能力。结果发现：①脑外伤患者在汉字整体偏好深加工的非显著特征学习与对照组一样有效;在笔划浅加工的显著特征学习,明显低于对照组;在自由回忆和再认的重复测验中,患者组与对照组存在显著性差异。②脑外伤患者学习记忆具有整体性、直观性、模糊抽象性、无意识性等特点。③脑外伤患者存在着内隐学习知识效应和内隐知识学习效应,且随着训练强化和训练方法的改进,有增强和外显记忆转化的趋势。     

The computer revolution and the problem of global ethics

The author agrees with James Moor that computer technology, because it is ‘logically malleable’, is bringing about a genuine social revolution. Moor compares the computer revolution to the ‘industrial revolution’ of the late 18th and the 19th centuries; but it is argued here that a better comparison is with the ‘printing press revolution’ that occurred two centuries before that. Just as the major ethical theories of Bentham and Kant were developed in response to the printing press revolution, so a new ethical theory is likely to emerge from computer ethics in response to the computer revolution. The newly emerging field of information ethics, therefore, is much more important than even its founders and advocates believe.