基于愿望的儿童特质因果理解研究

本研究采用测验法,随机抽取60名42-93个月的儿童为被试,考察他们基于愿望的特质因果理解能力。结果显示:(1)从42个月起,儿童就可以根据特质信息进行行为预测和情绪预测,且随年龄增长,预测水平有显著提高;(2)儿童理解愿望的主观性是儿童进行情绪预测的前提。     

Forming and reacting to overall fairness: A cross-cultural comparison

This study compared the cross-cultural formation and reactions toward overall fairness perception of employees from the US, China, Korea, and Japan. Distributive justice was related to overall fairness less strongly for Americans and Japanese than for Chinese and Koreans. In contrast, interactional justice was related to overall fairness more strongly for Americans and Japanese than for Chinese and Koreans. As expected, materialism seems to provide a coherent account of these cultural differences. In addition, overall fairness showed a stronger effect on turnover intention for Americans than for Chinese and Koreans. For job satisfaction, the effect of overall fairness was stronger for Americans than for Chinese, Koreans, and Japanese. Power distance seems to provide an adequate account of these cultural differences.     

论丹尼尔斯医疗保健公正理论

诺曼·丹尼尔斯将罗尔斯的正义理论应用到医疗资源分配公正领域,他的理论认为医疗保健的道德重要性就在于它保护正常的功能从而保护机会,平等机会不仅提供医疗保健权利的基础,它也帮助我们确定这个权利的承诺限度。此外我们应该依靠公平的程序达到医疗保健公正的分配。     

What determines people’s fairness judgments? Identification and outcomes influence procedural justice evaluations under uncertainty

When the procedures people experience are uncertain, factors unrelated to principles of procedural justice may nevertheless shape procedural justice judgments. This paper investigates two of these factors: an individual’s level of social identification with the group enacting the procedures and the outcomes associated with the procedure. It was predicted and found that high (vs. low) levels of identification promote relatively positive perceptions of procedural justice. It was also predicted and found that desirable (vs. undesirable) outcomes promote relatively positive perceptions of procedural justice. These effects only emerged in the absence of direct information indicating whether procedures were (un)fair. By showing an influence of identification and outcomes on procedural justice judgments under conditions of informational uncertainty, these studies provide important experimental evidence that integrates and extends previous research on justice, identity, and uncertainty to understand subjective evaluations of process fairness.     

A Just Global Economy: In Defense of Rawls

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.     

不同卷入度人群的组织公平结构

以国家助学金分配为背景,选取755名大学生为被试,运用量表测量和验证性因素分析办法考察不同卷入度人群的组织公平维度结构.结果表明:不同卷入程度个体的组织公平维度不一致.卷入程度低和卷入程度高但同时作为分配者的个体的组织公平是三因素结构.卷入程度高且只作为接受分配者的组织公平是四因素结构.同时,指出了信息公平在组织公平中具有重要的作用.     

No more than Conjectures: Popper and the Ethics of Scientific Enterprise

Karl Popper dealt with both problems Yurevich (Integrative Psychological and Behavioral Science, 43(2), 2009, doi: 10.1007/s12124-008-9082-7) deals: the crisis in Psychology and in the discourse about the nature of science. Although he failed to provide a complete response for both problems, his proposals can yet be fruitful to the reflection on these matters in the context of the present discussion. He offers some tentative answers to what could be considered a healthy epistemic activity, something Yurevich does not provide. More interestingly, some of the Popper proposals seem to fit, and in some extent correct, the quest for “collaborative work” proposed by Zittoun et al. (Integrative Psychological and Behavioral Science, 43(2), 2009, doi: 10.1007/s12124-008-9082-7) as a way of transforming crisis in development.     

QUANTUM REALITY AND ETHOS: A THOUGHT EXPERIMENT REGARDING THE FOUNDATION OF ETHICS IN COSMIC ORDER

The authors undertake a thought experiment the purpose of which is to explore possibilities for understanding moral principles in analogy with cosmic order. The experiment is based on three proposals, which are described in detail: an ontological, a neurological, and a moral proposal. The ontological proposal accepts from the phenomena of quantum physics that there is a nonempirical domain of physical reality that consists not of material things but of what is philosophically conceptualized as a realm of nonmaterial forms. This realm of forms is the realm of potentiality in physical reality that quantum physics posits as an indivisible Wholeness—the One. It is the ultimate reality because everything empirical is the actualization of its forms. The neurological proposal is the hypothesis that the brain is sensitive to the potentiality waves in the cosmic field, as ordinary measuring instruments in physics are sensitive to potentiality waves at the quantum level, so that the cosmic field can communicate with the human brain. The third proposal assumes that the communication with the cosmic field can translate into moral ideas and actions. Even though the three proposals underlying the thought experiment are highly speculative, they lead to definite implications that make sense in their own right and can be applied in a useful way. From the order of reality some simple rules of conduct follow that are identical with traditional moral rules but have the character of rules of well‐ness, leading to new aspects of Aristotle's concept of eudaimonia and Kant's concept of the highest good. In analogy with the structure of physical reality, where all empirical phenomena are actualizations of nonempirical forms, it is suggested that the structure of morality, too, is that of a tacit, nonempirical form that actualizes in explicit principles and moral acts through our consciousness. The tacit form is thought to exist in the realm of cosmic potentiality, together with all the other forms that the empirical world actualizes. It can appear spontaneously in our consciousness when needed, offering its guidance to our judgment and free will. Because it does not appear in the form of commandments accompanied by threats, the actions of the tacit moral form define a higher level of morality, similar to that offered by some aspects of the Christian teaching, where one acts not out of fear but on the desire to do things right.     

B. F. Skinner's Utopian Vision: Behind and Beyond Walden Two

This paper addresses B. F. Skinner's utopian vision for enhancing social justice and human well-being in his 1948 novel, Walden Two. In the first part, we situate the book in its historical, intellectual, and social context of the utopian genre, address critiques of the book's premises and practices, and discuss the fate of intentional communities patterned on the book. The central point here is that Skinner's utopian vision was not any of Walden Two's practices, except one: the use of empirical methods to search for and discover practices that worked. In the second part, we describe practices in Skinner's book that advance social justice and human well-being under the themes of health, wealth, and wisdom, and then show how the subsequent literature in applied behavior analysis supports Skinner's prescience. Applied behavior analysis is a measure of the success of Skinner's utopian vision: to experiment.     

THE CAPABILITIES OF PEOPLE WITH COGNITIVE DISABILITIES

Abstract: People with cognitive disabilities are equal citizens, and law ought to show respect for them as full equals. To do so, law must provide such people with equal entitlements to medical care, housing, and other economic needs. But law must also go further, providing people with disabilities truly equal access to education, even when that is costly and involves considerable change in current methods of instruction. The central theme of this essay is what is required in order to give such people political and civil rights on a basis of genuine equality.