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31.
We propose a model to measure risk in a prisoner's dilemma based on Coombs' (1973) re‐parameterization of the game as an individual risk decision‐making task that chooses between a gamble of cooperation and another gamble of defection. Specifically, we propose an index, r, to represent the risk associated with cooperation relative to defection. In conjunction with Rapoport's (1967) index of cooperation (K), our formulation of risk allows us to construct games that vary in risk (as indexed by r) while controlling for cooperativeness (as indexed by K). Following utility analysis that models risk seeking as a convex utility function and risk averse as a concave function, we predict that risk‐seeking people cooperate more in games that the cooperation choice is more risky, whereas risk‐averse people cooperate more in games that the cooperation choice is less risky. In the three studies that we varied game parameters, used different measures of risk orientation and prosocial orientation and used different experimental procedures, we found robust results supporting our predictions. Theoretical analysis of our formulation further suggests that risk and cooperativeness of a prisoner's dilemma game is not entirely independent. Games that have a higher cooperativeness index are necessarily more risky. Copyright © 2011 John Wiley & Sons, Ltd. 相似文献
32.
《Canadian journal of philosophy》2012,42(2):157-178
For many centuries, philosophers have debated this question: ‘Does God exist?’ Surprisingly, they have paid rather less attention to this distinct – but also very important – question: ‘Would God's existence be a good thing?’ The latter is an axiological question about the difference in value that God's existence would make (or does make) in the actual world. Perhaps the most natural position to take, whether or not one believes in God, is to hold that it would be a very good thing if such a being were to exist. After all, God is traditionally thought to be perfectly powerful and good, and it might seem obvious that such a being's existence would make things better than they would otherwise be. But this judgment has been contested: some philosophers have held that God's existence would make things worse, and that, on this basis, one can reasonably prefer God's non-existence. We first distinguish a wide array of axiological positions concerning the value of God's existence which might be held by theists, atheists, and agnostics alike. We next construe these positions as comparative judgments about the axiological status of various possible worlds. We then criticize an important recent attempt to show that God's existence would make things worse, in various ways, than they would otherwise be. 相似文献
33.
David Tannenbaum Eric Luis Uhlmann Daniel Diermeier 《Journal of experimental social psychology》2011,47(6):1249-1254
Public outrage is often triggered by “immaterially” harmful acts (i.e., acts with relatively negligible consequences). A well-known example involves corporate salaries and perks: they generate public outrage yet their financial cost is relatively minor. The present research explains this paradox by appealing to a person-centered approach to moral judgment. Strong moral reactions can occur when relatively harmless acts provide highly diagnostic information about moral character. Studies 1a and 1b first demonstrate dissociation between moral evaluations of persons and their actions—although violence toward a human was viewed as a more blameworthy act than violence toward an animal, the latter was viewed as more revealing of bad moral character. Study 2 then shows that person-centered cues directly influence moral judgments—participants preferred to hire a more expensive CEO when the alternative candidate requested a frivolous perk as part of his compensation package, an effect mediated by the informativeness of his request. 相似文献
34.
Jane L. Y. Terpstra‐Tong Robert H. Terpstra Ding Ding Tee 《Asian Journal of Social Psychology》2014,17(3):236-243
Malaysia is a multi‐ethnic country with Malay, Chinese and Indian being the dominant ethnic groups. This paper investigates the three ethnic cultures in Malaysia by examining the individual‐level values of managers and professionals. Based on 528 responses to a Schwartz Value Survey (SVS) questionnaire, the paper identifies partial convergence of the value systems of Malay, Chinese and Indian people. It was found that the three ethnic groups do not differ significantly in the individualistic value dimensions of Self‐enhancement and Openness‐to‐change. However, Malays are found to be more conservative and less self‐transcendent than Chinese or Indians, while Chinese and Indians attribute the same importance to these two sets of values. 相似文献
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Imagination sometimes leads people to behave, feel, and think as though imagined events were real even when they know they were not. In this paper, we suggest that some understanding of these phenomena can be achieved by differentiating between Implicit Truth Value (ITV), a spontaneous truth evaluation, and Explicit Truth Value (ETV), a self-reported truth judgment. In three experiments, we measure ITV using the autobiographical Implicit Association Test (Sartori, Agosta, Zogmaister, Ferrara, & Castiello, 2008), which has been used to assess which of two autobiographical events is true. Our findings demonstrate that imagining an event, like experiencing an event, increases its ITV, even when people explicitly acknowledge the imagined event as false (Experiments 1a and 1b). Furthermore, we show that imagined representations generated from a first-person perspective have higher ITV than imagined representations generated from a third-person perspective (Experiment 2). Our findings suggest that implicit and explicit measures of truth differ in their sensitivity to properties underlying truth judgment. We discuss the contribution of characterizing events according to both ITV and ETV to the understanding of various psychological phenomena, such as lying and self-deception. 相似文献
37.
John B. Cobb Jr. 《Dialog》2014,53(3):213-222
Jesus plays potentially a uniquely important role in relation to the world's greatest needs. To respond to the global crisis, we need historical consciousness. The source of historical consciousness is the prophetic tradition. Through Jesus the prophetic tradition became widely available and important. However, this consciousness has been responsible for great evil as well as great good, often bound up with we/they thinking and the use of violence. Jesus’ teaching of love of the enemy in principle overcomes this tendency and points to way forward. 相似文献
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Legal and Ethical Implications of Using Religious Beliefs as the Basis for Refusing to Counsel Certain Clients 下载免费PDF全文
Barbara J. Herlihy Mary A. Hermann Leigh R. Greden 《Journal of counseling and development : JCD》2014,92(2):148-153
This article addresses potential legal and ethical implications of lawsuits that have been brought when counselors and counseling students have used their religious beliefs as the basis for refusing to counsel lesbian, gay, bisexual, and transexual clients. Four lawsuits are reviewed, issues relevant to the cases are identified, and implications for counselor educators and counseling students are discussed. 相似文献
40.
David Rousseau 《Zygon》2014,49(2):476-508
Within the scientific study of spirituality there are substantial ambiguities and uncertainties about relevant concepts, terms, evidences, methods, and relationships. Different disciplinary approaches reveal or emphasize different aspects of spirituality, such as outcomes, behaviors, skills, ambitions, and beliefs. I argue that these aspects interdepend in a way that constitutes a “systems model of spirituality.” This model enables a more holistic understanding of the nature of spirituality, and suggests a new definition that disambiguates spirituality from related concepts such as religion, cultural sophistication, and prosocial behavior in animals. It also exposes important open questions about the nature of spirituality. To support the emerging scientific approach to the study of spirituality, I propose the development of a “philosophy of spirituality” that can clarify the conceptual terrain, identify important research directions, and facilitate a comprehensive and interdisciplinary investigation into the nature, validity, and implications of spirituality's conceptual and practical entailments. 相似文献