孟子德性论的思维理路与儒家哲学认识和把握世界的基本方式

从性、天统一的德性论,到“德教”、“成德”的德性生成论,再到以德行仁的仁政学说,呈现出了孟子道德形上学的基本理路和环节。这一思维理路反映了中国哲学、尤其是儒家哲学认识和把握世界的基本方式。     

Lamenting the Golden Age: Love,Labour and Loss in the Collective Memory of Scientists

Abstract

Academic science is often described as having a moral economy underpinned by curiosity, creativity and a love of the subject. It is also described as having a political economy tied to national programmes for socio-economic growth. According to many writers, in recent decades those moral and political economies have become disconnected through greater managerial, audit and commercial practices pervading the academy. Classic ideals of professional norms and ethos have been eroded in these new economically incentivised environments. Biomedical scientists working at a major UK university echoed these sentiments, lamenting a lost ‘golden age’ of science characterised by intellectual freedom, serendipitous discovery and a love of doing science. In practice, their lamentation serves as a myth and expresses a key tension in pursuing science as a job and as a vocation. Playing a performative role in scientists' own self-understanding, the myth not only underwrites scientific identity, but also supports research management by demarcating ‘science’ from the practices that manage, measure and commercialise it. The ‘golden age’ emerges as a significant explanatory narrative in contemporary science. It embodies a moral economy that is detached from its institutional contexts, and thus unable to resolve the inequalities and tensions produced through the political economy that relies on it.     

Moral and Group‐based Criteria in Children's Evaluation of Peers after Transgressions

The present study investigated how group membership criteria and moral understanding can affect children's evaluations of peers after different types of transgressions. In all, the study included 47 participants attending a junior school in Cornwall. All participants were allocated to an in‐group and responded to a number of questions which tested intergroup bias and the differential evaluation of norm‐violating peers from the in‐group and the out‐group. Overall, moral transgressions (physical and relational aggression) were evaluated more negatively than a social‐conventional transgression. However, those who violated group norms by expressing positive attitudes towards the out‐group were viewed differently depending on both moral and group‐based criteria. These different criteria for evaluating peers were uncorrelated. Copyright © 2011 John Wiley & Sons, Ltd.     

为集体或为个人情境下小学儿童对说谎或说真话的理解和道德评价

研究探讨了291名7、9、11岁小学儿童在为集体或为个人情境下对说谎或说真话的理解和道德评价。结果表明,集体观念已经对11岁儿童对说谎概念的理解产生显著影响,11岁儿童在为集体情境下更少将主人公的话判断为说谎;随着年龄的增长,小学儿童对个人真话的评价越来越消极,对集体谎的评价越来越积极;当诚实原则和集体观念发生冲突时,7岁儿童主要受到诚实原则的支配,9岁儿童集体观念与诚实原则几乎是并驾齐驱,11岁儿童主要受到集体观念的影响;随着年龄的增长,小学儿童更多地从诚实和为集体两个方面陈述评价的理由。     

Can Isaac Forgive Abraham?

Forgiveness is an expression that befits agents who are at heart morally frail and imperfect. There is strong disagreement regarding its structure, conditions, and permissibility. Søren Kierkegaard's pseudonymously authored Fear and Trembling—already well understood as a challenge to our understanding of faith, religion, and the moral law through its focus on the biblical tale of Abraham's binding of Isaac—offers an indirect challenge to our understanding of forgiveness. Isaac is too often overlooked as characterless and philosophically uninteresting. What such a reading ignores is his potential expression for what Kierkegaard understood as forgiveness: a dutiful commitment to love equally. Rather than dispelling traditional accounts of forgiveness, Isaac's binding reveals the extent of its diverse expressions.     

法律正义与道德正义

进入文明时代以来,社会正义一直是人们追求的基本价值目标.社会正义实质上是对人类社会关系(包括个人之间、群体及组织之间、个人与群体及组织之间的相互关系)的公平性、正当性的确认和捍卫,社会正义通常采取法律形式和道德形式来表达.法律正义是以国家意志的形式来表达的社会关系的规定性,它通过制度规范方式来确认和捍卫公民的合法权益和守法义务.道德正义是以德性和良心的形式来表现的社会关系的规定性,它通过伦理规范的方式来确认和维护公民的伦理权利和道德义务.法律正义是道德正义的基础和保障,因而也是社会正义的底线和起点;道德正义是法律正义的前提和灵魂,因而也是社会正义的理想和目标.构建法律正义与道德正义的良性互动关系.是实现社会正义的有效保证.     

BUDDHISM,FREE WILL,AND PUNISHMENT: TAKING BUDDHIST ETHICS SERIOUSLY

In recent decades, there has been growing interest among philosophers in what the various Buddhist traditions have said, can say, and should say, in response to the traditional problem of free will. This article investigates the relationship between Buddhist philosophy and the historical problem of free will. It begins by critically examining Rick Repetti's Buddhism, Meditation, and Free Will (2019), in which he argues for a conception of “agentless agency” and defends a view he calls “Buddhist soft compatibilism.” It then turns to a more wide-ranging discussion of Buddhism and free will—one that foregrounds Buddhist ethics and takes seriously what the various Buddhist traditions have said about desert, punishment, and the reactive attitudes of resentment, indignation, and moral anger. The article aims to show that, not only is Buddhism best conceived as endorsing a kind of free will skepticism, Buddhist ethics can provide a helpful guide to living without basic desert moral responsibility and free will.     

Moral Dilemmas in Military Situations: Proportionality Principle,Religiosity, Political Attitudes,and Authoritarian Personality

The current study focuses on a moral dilemma in military situations: the amount of force to be used in order to neutralize a “most wanted” terrorist. This study examines the association between this moral dilemma with 4 independent variables: agreement with the proportionality principle (mediating variable), level of religiosity, authoritarian personality, and political attitudes. Three equal groups of participants (together, N = 357) were included: Israeli regular army combat soldiers, Israeli reserve combat soldiers, and Israeli students. In accordance with the study hypotheses, the 4 independent variables significantly correlated with each other and with moral decisions. Structural equation modeling indicated that agreement with the proportionality principle is the best predictor of moral decision, and mediated the association between level of religiosity and political attitudes and moral decisions.     

Predicting People’s Intention to Donate Their Body to Medical Science and Research

Predictors of people’s intention to register with a body bequest program for donating their deceased body to medical science and research were examined using standard theory of planned behavior (TPB) predictors (attitude, subjective norm, perceived behavioral control) and adding moral norm, altruism, and knowledge. Australian students (N = 221) at a university with a recently established body bequest program completed measures of the TPB’s underlying beliefs (behavioral, normative, and control beliefs) and standard and extended TPB predictors, with a sub-sample reporting their registration-related behavior 2 months later. The standard TPB accounted for 43.6%, and the extended predictors an additional 15.1% of variance in intention. The significant predictors were attitude, subjective norm, and moral norm, partially supporting an extended TPB in understanding people’s body donation intentions. Further, important underlying beliefs can inform strategies to target prospective donors.     

The bidirectional relation of emotion perception and social judgments: the effect of witness’ emotion expression on perceptions of moral behaviour and vice versa

The present research tested the notion that emotion expression and context perception are bidirectionally related. Specifically, in two studies focusing on moral violations (N?=?288) and positive moral deviations (N?=?245) respectively, we presented participants with short vignettes describing behaviours that were either (im)moral, (in)polite or unusual together with a picture of the emotional reaction of a person who supposedly had been a witness to the event. Participants rated both the emotional reactions observed and their own moral appraisal of the situation described. In both studies, we found that situational context influenced how emotional reactions to this context were rated and in turn, the emotional expression shown in reaction to a situation influenced the appraisal of the situation. That is, neither the moral events nor the emotion expressions were judged in an absolute fashion. Rather, the perception of one also depended on the other.