财富?责任?幸福的心理学观——首届中部心理学高峰论坛综述

在2011年11月18日至11月19日,首届中部心理学高峰论坛“心理学的社会使命：财富?责任?幸福”在华中师范大学举行。来自湖南、江西、河南、安徽、山西、湖北中部六省近200名专家学者在本次高峰论坛上进行学术交流和探讨。本次论坛紧紧围绕主题,就如何建设财富中部、责任中部、幸福中部以及开展心理学的科学研究,社会实践,提高人的心理素质等方面进行了深入的讨论和交流。论坛形成了基本共识,认为心理学研究的问题应主要来源于社会现实,其研究成果也应该应用和服务于社会现实。     

From psychosocial equilibrium to catastrophic breakdown: Cyprus 1955–1974

The recent history of Cyprus presents an example of a society in which a centuries-long peaceful coexistence of diverse populations gave way to violence and murderous hate, with devastating end results. This paper tries to understand and describe the process by which Cypriot society slid from a position of psychosocial equilibrium and integration towards one of disintegration, fragmentation and catastrophic breakdown. This paper draws from work by social anthropologists, sociologists, historians and others, and from my own personal experience. To these I applied insights afforded by psychoanalysis to identify and explore the psychic processes and states of mind that characterized a psychosocial disintegrative process. I came to see external political events and internal psychological processes as inseparably intertwined and dynamically interdependent, each emanating from and catalysing the other. The factual details of the process described are of course unique in their local specificity, but the psychic phenomena that characterized it are not: at both the individual and group levels they are replicated in other societies undergoing similar processes of self-destruction.     

Categories of Historical Thought

This paper argues that the identity of history as a discipline derives from its distinctive combination of intellectual assumptions, or categories. Many of these categories are shared with other fields of thought, including science, literature, and common sense, but in history are understood in a unique way. This paper first examines the general notion of categories of historical understanding, then scrutinises some of the specific categories suggested by classic authors on the philosophy of history such as Dilthey and Collingwood. More recent works by Goldstein, Oakeshott, Bevir, and Tucker are treated as contributions to the same discussion. It concludes that the various categories these writers have proposed are neither trivial nor incompatible and that when collated they do indeed compose a framework capable of characterising historical thought.

论深化医疗卫生事业改革的伦理基础——兼谈《关于深化医药卫生体制改革的意见(征求意见稿)》

长期以来,我国医疗卫生事业改革发展受多方面因素的冲击与影响,陷入伦理精神缺失、公益性质淡化、价值目标扭曲、整体效率低下的窘境。深化医药卫生体制改革应当全面加强医疗卫生事业的伦理基础建设,努力实现行业伦理精神回归。新医改只有将解决当前群众反映强烈的“看病难、看病贵”的最大现实难题与合理规划长远发展战略相协调,着重从微观层面上提出切中要害的可操作性实施方案、监管制度、政策法规措施,才能切实引导医疗卫生事业摆脱困境,实现又好又快发展。     

Fischer’s Way: The Next Level

I present an analogy between analytic philosophy and a particular sort of computer game, and analyze some aspects of John Martin Fischer's My Way in the light of this analogy. I set out the different levels of the free will question, and explore how well Fischer does on them. On the compatibility level, he succeeds, in my view, in confronting the "metaphysical challenge" and the "manipulation challenge", but does less well with the "moral arbitrariness challenge". The compatibilist perspective captures only part of the moral and personal truth on the compatibility issue, and is shown to be inherently shallow. On the next levels we see that Fischer confronts particular dangers: the very virtues that make his minimalist position so resilient on the second (compatibility) level, render it too impoverished when it comes to the third, which asks about the very importance of taking moral responsibility seriously. Connecting to other positions (such as P.F. Strawson's version of naturalism) may be an imperative, but would also be risky. Likewise, on the fourth level, where we confront the difficulty of deciding how to deal with the previous conclusions, it is doubtful how well Fischer can do, given his previous philosophical commitments.

学前儿童道德责任意识的发展研究

该文通过个别访谈的方法,考察了96名3～5岁幼儿依据允许性、可变性、权成依赖性以及规则依赖性四种判断标准对同伴、以及成人主人公的道德行为判断及其归因。结果显示,多数学前儿童都能根据不同的判断标准对主人公行为做出符合道德规则的判断,表现出较强的道德责任意识,且这一意识在3～4、5岁之间获得了较为显著的发展,尤其是在权威依赖性标准上。归因分析显示近1／4的幼儿明确采用相应的道德规则对主人公的行为作出解释。这些结果支持认知发展的领域特殊论,揭示出学前儿童很早就发展起来的道德责任,这对当前的道德教育和公民教育实践具有一定启示意义。     

RESPONSIBILITY AND DISABILITY

Abstract: This essay explores the boundaries of the moral community—the collection of agents eligible for moral responsibility—by focusing on those just inside it and those just outside it. In particular, it contrasts mild mental retardation with psychopathy, specifically among adults. For those who work with and know them, adults with mild mental retardation are thought to be obvious members of the moral community (albeit not full-fledged members). For those who work with and theorize about adult psychopaths, by contrast, they are not members of the moral community (albeit not in such a full-fledged fashion as the insane). Both psychopaths and adults with MMR have a disability, and the essay is interested in how disability sometimes exempts one from the moral community and sometimes doesn't. It will be through two associated puzzles that we will eventually come to see the complicated tripartite relation between disability, responsibility, and moral community.     

Hard incompatibilism and its rivals

In this article I develop several responses to my co-authors of Four Views on Free Will. In reply to Manuel Vargas, I suggest a way to clarify his claim that our concepts of free will and moral responsibility should be revised, and I question whether he really proposes to revise the notion of basic desert at stake in the debate. In response to Robert Kane, I examine the role the rejection of Frankfurt-style arguments has in his position, and whether his criticism of my version of this argument is sound. In reply to John Fischer, I argue that the reasons-responsiveness central to his account of moral responsibility is not best characterized counterfactually, and I provide a suggestion for revision.

THE BROTHERS BONHOEFFER ON SCIENCE, MORALITY, AND THEOLOGY

On one level this is a case study in science, religion, and morality, with special attention to the consequences for morality of science's embeddedness in society. On another level this is the science-and-theology dialogue between the theologian Dietrich Bonhoeffer and his brother Karl-Friedrich, a physicist. The influence of Karl-Friedrich and the brothers' exchanges on Dietrich's prison theology receives special attention. Because this study is set in Germany in the 1930s and 40s, and Karl-Friedrich's work intersected Germany's efforts to develop a nuclear weapon, the discussion leads to Los Alamos and the Manhattan Project. The attention there is to the interplay of science, religion, and morality at the time the bomb was detonated at the Trinity site.     

Piece of cake? Allocating rewards to third parties when fairness is costly

Reactions to third-party inequality were investigated in three experiments. In Experiment 1, 52 undergraduates allocated money between themselves and two others. Preferences for equal and unequal distributions were also rated. The results show that people are averse to inequalities between themselves and others, and to inequalities between others. Post-experimental ratings indicate that egocentric equality, third-party equality, and max–min preferences are important motives. The findings were replicated in Experiment 2, where 74 undergraduates allocated compensation for a previously conducted task, and in Experiment 3, where 112 participants rated preferences. In these experiments random determination of rewards to third parties altered participants’ behavior and preferences. The results indicated that random determination decreases the importance of all fairness motives while increasing the importance of monetary payoff. While people still care about economic equality under these conditions, contextual factors, such as perceived responsibility for unfair outcomes, seem to alter the impact of fairness.