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41.
How international transracial adoptees and immigrants cope with discrimination? The moderating role of ethnic identity in the relation between perceived discrimination and psychological well‐being
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Laura Ferrari Rosa Rosnati Elena Canzi Anna Ballerini Sonia Ranieri 《Journal of community & applied social psychology》2017,27(6):437-449
Research has consistently shown that discrimination based on ethnic group membership affects the psychological well‐being of ethnic minorities. Recent studies revealed that discrimination is also a relevant experience for international transracial adoptees, who have experienced a unique migration process. Yet, there is still a paucity of studies focused on similarities and differences between how immigrants and international transracial adoptees perceive discrimination and on how perceived discrimination impacts psychological well‐being, also depending on ethnic identity. Our study aimed to fill these gaps by investigating the moderating role of ethnic identity affirmation in the association between perceived discrimination and psychological well‐being, measured in terms of self‐esteem. A comparison between international transracial adoptees and immigrants was carried out in the Italian context. Participants were 119 international transracial adoptees and 90 immigrants, aged between 15 and 24, all categorizing themselves as Latinos. Findings revealed that immigrants perceived more discrimination and showed higher levels of ethnic identity affirmation than did adoptees, but no difference emerged with respect to self‐esteem. Ethnic identity affirmation buffered the detrimental effects of perceived discrimination on self‐esteem among international transracial adoptees but not among immigrants. Results are discussed in relation to practical implications for preventive interventions. 相似文献
42.
国际合作中知情同意面临的难题及思考 总被引:1,自引:0,他引:1
姜萍 《医学与哲学(人文社会医学版)》2005,26(1):41-42
目前在医学研究的国际合作中,知情同意原则在实施中出现了许多争议和难题.结合一些典型案例,对知情同意的跨文化研究、知情同意表格的误解以及保护受试者与自由研究之间的权衡等问题进行了深入地分析.指出:加强交流、相互尊重、求同存异是解决跨文化研究的必由之路;严格审查、加强监管是避免知情同意流于形式的重要手段;鼓励与防范并举才能达到双赢的局面. 相似文献
43.
44.
Robert E. Goodin 《The Journal of Ethics》2005,9(1-2):225-246
An interesting fact about customary international law is that the only way you can propose an amendment to it is by breaking it. How can that be differentiated from plain law-breaking? What moral standards might apply to that sort of international conduct? I propose we use ones analogous to the ordinary standards for distinguishing civil disobedients from ordinary law-breakers: would-be law-makers, like civil disobedients, must break the law openly; they must accept the legal consequences of doing so; and they must be prepared to have the same rules applied to them as everyone else. 相似文献
45.
Recent discussions of genomics and international justice have adopted the concept of 'global public goods' to support both the view of genomics as a benefit and the sharing of genomics knowledge across nations. Such discussion relies on a particular interpretation of the global public goods argument, facilitated by the ambiguity of the concept itself. Our aim in this article is to demonstrate this by a close examination of the concept of global public goods with particular reference to its use in the context of genomic databases. We content that the argument for construing genomics as a global public good depends on seeing it as a natural good by focusing on features intrinsic to genomics knowledge. We shall argue that social and political arrangements are relevant and that recognising this opens the door to construing the use of global public goods language as a strategic one. 相似文献
46.
It is not a fundamental human right to live wherever one would most like to be. We have to ask when a state should admit people
not its citizens wishing to enter and settle within its territory. To exclude someone from entry to a country where he wishes
to settle infringes his liberty. When anybody's liberty is infringed or curtailed the onus of proof lies upon those who claim
a right to infringe or curtail it, other things being equal. This paper argues that there are two reasonable grounds for refusing
entry to would-be immigrants. First, in order to avoid genuine overpopulation; and second, to protect vulnerable cultures
being submerged by large numbers of people of a more robust culture. Neither of these restrictions applies in the case of
Britain and the paper concludes by demanding an immediate liberalisation of immigration laws and immediate public recognition
by government of the benefits of immigration and determined discouragement of xenophobic propaganda against it.
This revised version was published online in July 2006 with corrections to the Cover Date. 相似文献
47.
It is estimated that there could be 200 million‘environmental refugees’ by the middle of this century. One major environmental
cause of population displacement is likely to be global climate change. As the situation is likely to become more pressing,
it is vital to consider now the rights of environmental refugees and the duties of the rest of the world. However, this is
not an issue that has been addressed in mainstream theories of global justice. This paper considers the potential of two leading
liberal theories of international justice to address the particular issues raised by the plight of potential and actual environmental
refugees. I argue that neither John Rawls’s ‘Law of Peoples’ approach nor Charles Beitz’s `cosmopolitanism' is capable of
providing an adequate account of justice in this context. Beitz’s theory does have some advantages over Rawls’s approach but
it fails to take proper account of the attachment that some people have to their own ‘home’.
This revised version was published online in July 2006 with corrections to the Cover Date. 相似文献
48.
Aleksandar Jokic 《The Journal of Ethics》2004,8(3):251-297
This is an attempt to develop a more complete understanding of ``genocidalism of commission,' or the genocidal use of ``genocide,'
defined stipulatively as ``the energetic attributions of ``genocide' in less than clear cases without considering available
and convincing opposing evidence and argumentation.' Genocidalism is a widespread phenomenon regarding the discourse on international
affairs in the advanced, liberal societies of the West, embedding a ``normative divide' between the ways of attending to
domestic (national) concerns and ways of attending to international issues. I argue that genocidalism is morally wrong, explore
its likely causes, and suggest possible ways of getting rid of this hateful practice.
This revised version was published online in August 2006 with corrections to the Cover Date. 相似文献
49.
50.
David A. Reidy 《The Journal of Ethics》2007,11(2):193-236
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. 相似文献