Better Never to Have Been Born

The pro‐life paradox, as I call it, begins with a single claim endorsed by many American Christians: infants and young children are innocent in the sight of God because they cannot yet take responsibility for their spiritual well‐being. With this in mind, I argue that pro‐life believers have unwittingly fallen victim to a theological paradox in which their attempts to save the earthly lives of unborn children make it theoretically possible for said children to die an eternal death. On the one hand, many Christians trust in an eventual spiritual reckoning where God will separate the “sheep” from the “goats” (see Matthew 25:31–46), ushering the former into heaven while damning the latter to hell. However, those who cannot yet repent and seek salvation are not blamed for their spiritual failings. If they die, they go to heaven because they are too young and intellectually immature to know any better. But if dead children are spiritually blameless, then abortion practitioners have perversely and paradoxically saved millions of unborn souls by removing human volition (and thus damnation itself) from the equation and by making it possible for the unborn to experience the joys of heaven without the temptations of earth.     

Self‐Disclosure and the Liking of Participants in Reality TV

Reality TV shows are characterized by the very intimate self‐disclosure of their participants early on in the shows. In everyday interactions, however, such intimate self‐disclosure is welcomed only when it evolves gradually. This discrepancy between reality shows and real life apparently contradicts previous research documenting the similarity between real relationships and relationships with media characters. The current research explores this apparent contradiction by examining whether the relationship between self‐disclosure and liking and the rules about the timing of self‐disclosure that apply in everyday interactions apply in reality TV. Study 1 shows that viewers prefer characters who make early intimate disclosures, and Study 2 shows that they prefer this disclosure to evolve gradually and become more intimate, as in real relationships.     

The Destiny of Creation: Theological Ethical Reflections on Laudato Si'

In this essay, I ask what the precise relation is between Laudato si's theology and its claims about our individual and corporate responsibility for the environment and the plight of the poor. To do so, I first clarify the relationship between the theological claims and its account of moral norms, situating the text within the history of western ethical theory. I then turn to reconstruct the submerged theology of the encyclical, focusing on Pope Francis's accounts of the techno‐economic paradigm and the possibility of an “integral ecology” paradigm. I end by assessing the text in terms of the coherence and plausibility of its argument as an ethical and theological statement.     

Family therapy in Macau: development,challenges and opportunities

Family therapy in Macau is in its early stages of development. The Satir model and structural family therapy were the first two therapies introduced. Later on, solution‐focused brief therapy and narrative therapy were also introduced. Macau has been undergoing dramatic socioeconomic changes since the relaxation of the gambling licenses. In sociocultural terms this has led to significant changes: the so‐called ‘dealer's complex’, gambling, drug abuse and youth deviance have become more prevalent. To address complicated family problems, various counselling institutes and training centres were established to conduct family therapy. However, there are still some limitations and challenges that must be addressed in order to have a thriving family therapy profession in Macau.     

Believers and Their Disbelief

Several recent Roman Catholics who were known for their devotion have left accounts of their troubled faith. I consider three of these: St. Therese of Lisieux, Mother Teresa of Calcutta, and Pierre Teilhard de Chardin. Then I tell of the troubled atheism of Jean‐Paul Sartre. Finally, I use texts of Sartre and Teilhard to understand the unsettled nature of belief.     

归因疗法——一种重要的心理治疗方法

归因疗法是心理治疗的重要方法之一。迄今为止 ,人们已经发展了运用归因理论于治疗实践的两种一般模式 :“真归因疗法”引导患者用准确的归因代替错误的归因 ,“误归因疗法”引导患者用不准确而有益的归因代替准确而有害的归因。归因疗法受到了其他心理治疗理论的怀疑和批评。     

Aggressive driving: the contribution of the drivers and the situation

Aggressive driving is defined in terms of the frustration–aggression model. In that context aggressive driving is a syndrome of frustration-driven behaviors, enabled by the driver's environment. These behaviors can either take the form of instrumental aggression—that allows the frustrated driver to move ahead at the cost of infringing on other road users’ rights (e.g., by weaving and running red lights)—or hostile aggression which is directed at the object of frustration (e.g., cursing other drivers). While these behaviors may be reflective of individual differences in aggression, it is argued that the exclusive focus on the characteristics of the aggressive drivers and how to control them is short-sighted. Instead, this paper proposes a multi-factor approach to the problem. Five studies conducted so far tend to support this approach, by showing that specific aggressive behaviors—such as honking and running red lights—are associated with cultural norms, actual and perceived delays in travel, and congestion. Ergonomics-oriented approaches that involve environmental modifications are proposed.     

Traffic Offences: Planned or Habitual? Using the Theory of Planned Behaviour and habit strength to explain frequency and magnitude of speeding and driving under the influence of alcohol

This study addresses the socio‐cognitive determinants of traffic offences, in particular of speeding and drinking and driving. It has two aims: (1) to test the hypothesis of a direct effect of habits on offences (i.e., independent of intentions) by employing a specific measure of habits (i.e., the SRIH) and (2) to analyse the offences by taking account of three distinct parameters: Frequency, usual magnitude (i.e., the most frequent deviation from the law) and maximal magnitude (i.e., the greatest deviation occasionally adopted) in order to represent more accurately the variability of the offending behaviours. A total of 642 drivers replied to a questionnaire. The results corroborate the idea that intention and habit are distinct and direct determinants of offences. The use of the SRIH dismisses the criticisms made with regard to the measure of past behaviour. The distinction between the three behavioural parameters proves to be relevant, as their determinants are not exactly similar. Finally, attitude and subjective norm had direct effects on the maximal magnitude and/or on the frequency of the offence. The discussion concerns the contribution of this study to the analysis of offences as well as its limitations and addresses the theoretical plausibility of the direct effects of attitude and the subjective norm.