中医隐性知识结构维度模型的验证性研究

隐性知识大量存在于中医医者知识体系中。深入探讨中医医者隐性知识的结构维度,有利于中医的传承及个体隐性知识的转移。通过文献分析和专家访谈,发现中医隐性知识可以分为学习策略维度、临床技能维度、人际互动维度、情绪情感维度、价值取向维度和中医药文化维度。结合各维度之间的相互关系,构建了中医隐性知识的结构模型。为了提升该维度结构模型的科学性,对国家级名老中医、国医大师、中医院管理者进行了深度访谈和问卷调查,进行了验证性研究。     

Parent and actometer measures of motor activity level in the young infant

Motor activity level is one dimension of infant temperament for which parental judgment can be validated against a truly independent criterion. Two studies were conducted, the first involving a 27-min sample of behavior in a structured, attention-getting situation, and the second involving a 24-hr sample of in-home behavior. In both studies, parent perception of the 3- or 4-month-old as measured by the Activity Level (AL) scale of the Rothbart Infant Behavior Questionnaire was compared to the composited readings from four mechanical motion recorders (actometers) worn, one per limb, by the infant. The AL scale did not correlate with the actometer measure, r=.05 and R=.00, and the expected convergence of the 3-month version of the IBQ activity scale with its mechanical counterpart was not found. In the 24-hr study, birth order and ponderal index were significantly correlated with 24-hr actometer scores; first-borns and thin infants were most active.     

Merit,fit, and basic desert

Basic desert is central to the dispute between compatibilists and incompatibilists over the four-case manipulation argument. I argue that there are two distinct ways of understanding the desert salient to moral responsibility; moral desert can be understood as a claim about fitting responses to an agent or as a claim about the merit of the agent. Failing to recognize this distinction has contributed to a stalemate between both sides. I suggest that recognizing these distinct approaches to moral desert will help clarify a central source of disagreement between compatibilists and incompatibilists and assist both sides in resolving the current stalemate.     

Do emotions play an essential role in moral judgments?

The past few decades of moral psychology research have yielded empirical anomalies for rationalist theories of moral judgments. An increasing number of psychologists and philosophers argue that these anomalies are explained well by sentimentalism, the thesis that the presence of an emotion is necessary for the formation of a sincere moral judgment. The present review reveals that while emotions and moral judgments indeed often co-occur, there is scant evidence that emotions directly cause or constitute moral judgments. Research on disgust, anger, sympathy, and guilt indicates that people only reliably experience emotions when judging conduct that is relevant to the welfare of the self and valued others. Moreover, many recent studies have either failed to replicate or exposed crucial confounds in the most cited evidence in support of sentimentalism. Moral psychologists should jettison sentimentalism, and focus instead on how considerations of harm and welfare—the core concepts of rationalist theories— interact with empirical beliefs to shape moral judgments.     

道德情绪：道德行为的中介调节

道德情绪是心理学的一个重要研究主题。道德情绪是个体根据一定的道德标准评价自己或他人的行为和思想时所产生的一种情绪体验。它是一种复合情绪, 主要包括厌恶、移情、内疚, 羞耻等。道德情绪影响下人类会产生某些典型行为, 这主要包括道德洁净行为和道德补偿行为。心理学研究道德情绪的实验范式很多, 主要有行为回忆范式、实物或图片刺激范式、情境设置范式等。有关道德情绪的未来研究主要应注重于探讨正性道德情绪在道德发展中的作用, 探讨道德情绪对群体行为的影响, 以及探讨道德情绪在不同文化背景下的价值意义。     

Blame,desert and compatibilist capacity: a diachronic account of moderateness in regards to reasons-responsiveness

This paper argues that John Fischer and Mark Ravizza's compatibilist theory of moral responsibility cannot justify reactive attitudes like blame and desert-based practices like retributive punishment. The problem with their account, I argue, is that their analysis of moderateness in regards to reasons-responsiveness has the wrong normative features. However, I propose an alternative account of what it means for a mechanism to be moderately reasons-responsive which addresses this deficiency. In a nut shell, while Fischer and Ravizza test for moderate reasons-responsiveness by checking how a mechanism behaves in a given time slice across other possible worlds, on my account we should ask how that mechanism behaves in this world over a span of time – specifically, whether it responds to reasons sufficiently often. My diachronic account is intended as a drop-in replacement for Fischer and Ravizza's synchronic account.     

A tale of two processes: On Joseph Henrich’s the secret of our success: How culture is driving human evolution,domesticating our species,and making us smarter

We situate Henrich’s book in the larger research tradition of which it is a part and show how he presents a wide array of recent psychological, physiological, and neurological data as supporting the view that two related but distinct processes have shaped human nature and made us unique: cumulative cultural evolution and culture-driven genetic evolution. We briefly sketch out several ways philosophers might fruitfully engage with this view and note some implications it may have for current philosophic debates in moral and political theory and over the nature of extended cognition. We end by noting how Henrich’s view of the source of cultural design and innovation, and the prominence of place he gives to the extended process of cultural evolution, cuts against a cluster of broad but common views about human minds, recasting putative bugs as features and indicating that many of the distinctive features of our individual minds evolved to allow them to be effective cogs in the larger, more productive cultural machine.     

道德推理与道德行为关系的元分析

目前道德心理学中存在对道德推理作用的质疑, 这一质疑源自哲学领域的著名争论。从经典道德心理学理论来说, 道德推理应该是道德行为的重要决定因素, 但新近的观点则否定这一重要作用。本研究采用元分析技术探讨道德推理与道德行为的关系。通过文献搜索与检查, 获得了50项研究和83个独立效应量, 共包含16738名被试。检验表明发表偏差不会影响元分析的结果, 选择随机效应模型是准确的。通过随机效应模型的元分析表明, 道德推理与道德的行为有显著的正相关, 与不道德的行为有显著的负相关。调节效应分析表明, 道德推理测量工具的类型会影响道德推理与道德行为的关系, 被试年龄阶段会影响道德推理与不道德行为的关系。这些结果肯定了道德推理的作用, 也强调了研究过程中要关注测量工具的类型, 指出了需要开发更全面的道德推理测量工具。     

康德实践理性的事实概念及其对自由的证明

康德实践理性的事实概念指的是道德律或道德律的意识,而道德律本身实际上是道德律的意识。道德律是某种自身肯定的东西,它作为事实肯定了纯粹实践理性的客观实在性,并通过理性的这一积极的概念,证明了它自身在实践上的客观实在性。正是通过道德律这一事实,在思辨哲学那里只具有消极性的自由的原因性的概念,在实践哲学中获得了积极的规定,也成为了一个“事实”。     

医疗机器人的伦理风险与治理探析——基于“医−患−机”分析框架

基于“医−患−机”分析框架,医疗机器人的不断发展面临主体资质复杂、责任认定困难等责任伦理风险,医患关系重构、医患信任危机等医患伦理风险,数据质量与数据隐私等数据伦理风险,算法安全与算法偏见等算法伦理风险以及医疗资源分配正义风险。医疗机器人的伦理治理要以医学伦理和机器人伦理准则为依据,建立多元伦理治理体制,推动学术共同体的构建,探索自愿型、调节型与管制型等伦理治理工具的组合运用,加快医疗机器人伦理治理的法治化发展。