基于文本阅读的间接接触也可改善公众对残疾人的态度

以镶嵌残疾人图片的正性行为描述性信息为文本阅读材料,以大学生为被试,采用概念启动范式,考察了健全人对残疾人态度改善的可能性.研究结果表明,阅读残疾人正性行为描述性材料不仅可以降低健全人对残疾人的负性认知评价,而且可以提高其对残疾人的钦佩感和减弱其对残疾人的嫌弃感,同时也可提高健全人对该类人群的积极趋近行为和减弱对该类人群的消极趋近和消极回避行为,从而证明基于文本阅读的间接接触可改善公众对残疾人的负性态度的假设.因此,创造条件鼓励残疾人尽力发挥其积极的社会功能,引导和塑造其身残志不残的品质,有助于改善健全人对该类人群的消极态度.     

NATURAL GOODNESS,RIGHTNESS, AND THE INTERSUBJECTIVITY OF REASON: REPLY TO ARROYO,CUMMISKEY, MOLAND,AND BIRD‐POLLAN

Abstract: In response to Arroyo, I explain my position on the concept of “natural goodness” and how my use of that concept compares to that of Geach and Foot. An Aristotelian or functional notion of goodness provides the material for Kantian endorsement in a theory of value that avoids a metaphysical commitment to intrinsic values. In response to Cummiskey, I review reasons for thinking Kantianism and consequentialism incompatible, especially those objections to aggregation that arise from the notion of the natural good previously described. In response to Moland, I explain why I think Hegelian worries about the supposed emptiness of the Kantian self do not apply to my account. And in response to both Moland and Bird‐Pollan, I argue that, contrary to the view of some Hegelians, the intersubjective normativity of reason is not something developed through actual social relations; rather, it is something essential to an individual's relations with himself or herself.     

Human responding with mutual reinforcement: Baseline and effects of an intervention1

Pressing a key by one undergraduate provided another undergraduate with points exchangeable for money, and vice versa. Four types of response patterns were found. Points were often delivered with a delay from the last response or with no response. When a contingency that responses lost points (punishment) was added to participants who had emitted more responses than the partner had, their response rates decreased while the rates of their partners increased. These results demonstrate that, under the contingency of mutual reinforcement: (a) response patterns that had occurred between monkeys were replicated between humans; (b) obtained response‐reinforcer relations were different from those generally programmed in the basic reinforcement schedules; and (c) the behavior of the participant was controlled by changing the behavior of the partner.     

Re-reading Anscombe on ‘I’

According to a ‘Straight’ reading of Elizabeth Anscombe’s (1975 Anscombe, E. 1975. “The First Person.” In her Mind and Language, edited by S. Guttenplan, 45–65. Oxford: Oxford University Press. [Google Scholar]) ‘The First Person’, she holds a radically non-referring view of ‘I’. Specifically, ‘I’ is analogous to the expletive ‘it’ in ‘It’s raining’. I argue that this is not her conclusion. Her substantive view, rather is that if what you mean by ‘reference’ is a certain rich and recherché notion tracing to Frege, then ‘I’ is not a referring term. Her methodological point is that one shouldn’t be ‘bewitched by language’ into thinking that ‘I’, because of its syntax, must exhibit ‘reference’ in this sense.     

The Cross versus the Crescent: Karl Kumm’s Missiology

ABSTRACT

This article surveys the missiology promoted in the writings of the Protestant missionary Karl Kumm during the first decades of the twentieth century. Kumm was famous as a missionary explorer. He was the first European to successfully cross the region known as the Sudan, from the Niger bend to the Nile. He was also notable because he founded two different missions in two different places in Africa, both aimed at evangelizing the peoples of the Sudan. Lastly, Kumm was significant for having constructed in his various writings a highly influential case against the evangelization of Muslims and for the evangelization of traditionalist people. Kumm, his ideas and actions helped shape government policy towards Christian missions and Christian–Muslim relations in colonial Northern Nigeria.     

Empathy on trial: A response to its critics

Despite being held in something approaching universal esteem for its capacity to promote prosocial behavior and inhibit antisocial behavior, empathy has recently become the recipient of strong criticism from some of today’s leading academics. Two of the more high-profile criticisms of empathy have come from philosopher Jesse Prinz and psychologist Paul Bloom, each of whom challenges the view that empathy has an overall beneficial influence on human behavior. In this essay, I discuss the basis of their criticisms as well as why I am not compelled by their arguments to believe that empathy does more harm than good. In the process of responding to empathy’s critics, I discuss the important role that empathy plays in our moral lives. I argue that, rather than employing rational considerations to minimize the role that empathy plays in our moral and political judgments, such considerations are put to better use by expanding empathy when conducive to the common good and suppressing it when it opposes the common good.     

ON HELPING ONE'S NEIGHBOR

Few people doubt that severe poverty is a pressing moral issue. But what sorts of obligations, if any, do affluent people have toward the severely poor? If one accepts the idea that one has some obligations to the severely poor there still remains disagreement about the magnitude of this obligation and when it obtains. I consider Peter Singer's influential “shallow pond” argument, which holds that affluent people have greater obligations toward the severely poor than ordinary moral judgments suggest. Critics hold that Singer's view is excessively demanding and therefore untenable. I thus turn to the parable of the Good Samaritan and Christian accounts of neighbor‐love to help attenuate this criticism. Drawing from Christian conversations on neighbor‐love, I attempt to demonstrate that accepting an obligation to assist does not necessarily result in one abandoning one's special relations, abnegating self‐regard, or no longer pursuing other non‐moral strivings.     

Confucianism,Rule‐Consequentialism,and the Demands of Filial Obligations

Why should I take care of my aging parents? How far will morality require me to sacrifice for this cause? I will study these questions from the perspectives of Confucianism and rule‐consequentialism. Confucians believe that the continuity of families and the interactions between members of different generations can enhance the integrity of society in the long run. However, since Confucianism may impose extreme demands on its followers, this theory may be problematic. In this paper, I argue that despite its demands, the Confucian doctrines are defensible and are worth upholding. To explain my view, I draw upon rule‐consequentialism and explain how the rule‐consequentialist analysis complements and enhances the Confucian claims. I believe that the consequentialist conception of Confucianism can provide a useful resource for responding to the moral challenge of population aging in the current state of the world.