Local Solidarity

In this article I am particularly interested in the question of solidarity within the boundaries of one's own country. I discuss a qualified beneficence requirement, which claims that we ought to prevent something very bad from happening if it is in our power and if we can do it without sacrificing anything morally significant. I also discuss a fair-share principle, according to which, in Liam B. Murphy's version, "the sacrifice each agent is required to make is limited to the level of sacrifice that would be optimal if the situation were one of full compliance". I argue that the qualified beneficence requirement is reasonable only in the proximity of the one who needs help. When there is no proximity we ought to be guided by a fair-share principle. I also argue that there is an intimate relation between the fair-share principle and the welfare-state ideology.     

Faulty Judgment,Expert Opinion,and Decision-Making Capacity

An assessment of decision-making capacity is the accepted procedure for determining when a person is not competent. An inferential gap exists between the criteria for capacity specific abilities and the legal requirements to understand relevant information and appreciate the consequences of a decision. This gap extends to causal influences on a person'scapacity to decide. Using a published case of depression, we illustrate that assessors' uses of diagnostic information is frequently not up to the task of bridging this inferential gap in a justifiable way. We then describe cases of faulty judgement which challenge the understanding of diagnostic causal influences. These cases help to clarify the nature of the expertise required for capacity assessments. In practice, the requirements of decision-making capacity are often abandoned to other considerations due to a lack of requisite expertise. The legal policy supporting decision-making capacity as a means to protective intervention is justified only if the requisite expertise is developed. We propose the requisite expertise to be developed in the long term as a distinct multidisciplinary endeavour.     

思维风格测验在大学生中的初步应用

本文介绍了斯腾伯格的心理自我管理理论并使用斯腾伯格所编制的思维风格问卷对大学生的思维风格进行了测量,比较了思维风格在性别、文理科、地域等方面的个体差异,得出了中国大学生在思维风格方面的一些特点;研究了思维风格与一般智力的关系,发现思维风格与智力相关很低,说明思维风格是一种独立于智力的特质;同时对思维风格量表的信、效度及量表的结构进行了探讨。     

AUGMENTING SIMPLIFIED HABIT REVERSAL IN THE TREATMENT OF ORAL-DIGITAL HABITS EXHIBITED BY INDIVIDUALS WITH MENTAL RETARDATION

We investigated whether a simplified habit reversal treatment eliminates fingernail biting and related oral-digital habits exhibited by individuals with mild to moderate mental retardation. Although simplified habit reversal did little to decrease the target behaviors for 3 of 4 participants, simplified habit reversal plus additional treatment procedures decreased the behavior to near-zero levels for all participants. These procedures included remote prompting, remote contingencies involving differential reinforcement plus response cost, and differential reinforcement of nail growth. Limitations of habit reversal for individuals with mental retardation along with directions for future research involving therapist-mediated treatment procedures, particularly those involving remote prompting and remote contingencies, are discussed.     

The Powerful Other: How Divine Control Shapes the Relationship Between Personal Control and Psychological Distress

In the sociological study of mental health, the sense of personal control represents a core psychological resource, but some studies document a curvilinear association between personal control and depressive symptoms. This body of research is largely secular in orientation, even though research also demonstrates that some individuals believe in an involved and engaged Powerful Other (e.g., God). We evaluate if such beliefs moderate the relationship between personal control and depression. Using data from the 2005 Work, Stress, and Health Study in the United States (N = 1,791), we first demonstrate that the sense of personal control has an overall curvilinear association with depression, in line with previous research. Then, we document that divine control beliefs modify this association such that the curvilinear association is found primarily among individuals with low levels of divine control. By contrast, among those who more strongly endorse divine control, we observe no relationship between personal control and depression. We situate our findings in the differing and complicated perspectives on the implications of religious beliefs for psychological resources and well‐being.