Life-Prolonging Killings and their Relevance to Ethics

What makes killing morally wrong? And what makes killing morally worse than letting die? Standard answers to these two questions presuppose that killing someone involves shortening that person's life. Yet, as I argue in the first two sections of this article, this presupposition is false: Life-prolonging killings are conceivable. In the last two sections of the article, I explore the significance of the conceivability of such killings for various discussions of the two questions just mentioned. In particular, I show why the conceivability of life-prolonging killings renders Frances M. Kamm's attempt to provide an answer to the second question problematic.     

Moral Responsibility, Determinism, and the Ability to do Otherwise

In his classic paper, The Principle of Alternate Possibilities, Harry Frankfurt presented counterexamples to the principle named in his title: A person is morally responsible for what he has done only if he could have done otherwise. He went on to argue that the falsity of the Principle of Alternate Possibilities (PAP) implied that the debate between the compatibilists and the incompatibilists (as regards determinism and the ability to do otherwise) did not have the significance that both parties had attributed to it -- since moral responsibility could exist even if no one was able to do otherwise. I have argued that even if PAP is false, there are other principles that imply that moral responsibility entails the ability to do otherwise, and that these principles are immune to Frankfurt-style counterexamples. Frankfurt has attempted to show that my arguments for this conclusion fail. This paper is a rejoinder to that reply; I argue that he has failed to show this.     

The role of posttraumatic fear and social support in the relationship between trauma severity and posttraumatic growth among adolescent survivors of the Yaan earthquake

Middle school students in Lushan county (N = 315) were assessed 6 months after the Yaan earthquake using a trauma severity questionnaire, a posttraumatic fear questionnaire, a social support questionnaire and a posttraumatic growth inventory to examine the effects of posttraumatic fear and social support in the relationship between trauma severity and posttraumatic growth (PTG). The results showed that posttraumatic fear mediated the relationship between trauma severity and PTG, and social support moderated the relationship between posttraumatic fear and PTG. These findings suggested that trauma severity could be positively associated with PTG in a direct way or in an indirect way through posttraumatic fear. Moreover, posttraumatic fear had a positive relation to PTG under the condition of high social support level, whereas the relation was non‐significant when the level of social support was low. These results were discussed in terms of their implications for adolescents after trauma.     

Debate,Prophecy, and Revolution: Notes on Cathleen Kaveny's Prophecy Without Contempt

In Prophecy without Contempt, Cathleen Kaveny argues that prevailing scholarly approaches to religious and public discourse misunderstand the actual complexity of moral rhetoric in America. She endeavors to provide a better account through study of the role the Puritan jeremiad has played. Kaveny then offers a normative case for deliberative public moral discourse and the limited exercise of prophetic denunciation. I argue that Kaveny's distinction between deliberation and prophetic denunciation is overdrawn. They are ideal types that elide other rhetorical forms. Moreover, both deliberative discourse and prophetic denunciation assume a social contract or shared tradition. Healthy moral discourse requires revolutionary rhetoric to interrogate and break traditions that are themselves morally compromised.     

Wisdom at the end of life: Hospice patients’ reflections on the meaning of life and death

The processes of aging and confronting mortality are often accompanied by unique psychological challenges. From the perspective of positive psychology, such challenges can yield opportunities for growth, including increased wisdom. This qualitative study explored 15 terminally ill hospice patients’ perspectives on wisdom, the dying process, and the meaning of life using consensual qualitative research methods. Most participants cited humility as a key component of wisdom, emphasizing that “Wisdom is when we realize ‘I don’t really know much’.” Other components of wisdom included self-knowledge, rationality, experiential learning, listening to and learning from others, and sharing knowledge with others. Participants also suggested that the process of facing illness and death presents opportunities for positive growth, including changing priorities and learning to appreciate life more fully in the present moment. In considering the sources of meaning in their lives, participants emphasized relational connections, personal growth, spirituality, vocational fulfilment, and living a full life. Participants also shared their reflections on important past experiences and regrets. Lastly, participants offered advice to others based on their experiences facing illness and mortality. Implications for psychological care of the dying and future research are discussed.     

孔子是怎样解释《周易》的

孔子与《易》是有密切关系的,抛开《史记》和帛书的记载不言,仅就《论语》中两条最直接的材料来看确实如此。"加我数年……"当为孔子五十之前所说。五十之前,孔子也曾学《易》,而孔子认为知天命之年尤需学《易》。"不占而已"表明孔子解《易》以德,判定吉凶不需要占筮,而是取决于人的德性。孔子以"生生之德性"解《易》,以"道德必然性"解"天命",通过揭去《周易》的神秘外衣,发掘并发展其天人之学,将隐微难言的性与天道托诸于显著的人道德性,发展出天人合一的德性学说。     

Harcèlement moral au travail et pro/antisocialité du salarié victime : quels effets sur les jugements,les émotions et les intentions d’aide des témoins ?

Bullying at work is characterized by negative, repetitive and frequent acts towards a person, bearing reached with her physical and psychic health (Einarsen, Hoel, Zapf, & Cooper, 2003; Leymann, 1996). On the basis of research of Weiner (1996) and Rudolph, Roesch, Greitemeyer, and Weiner (2004), we postulated that the bullying acts, the behaviors of the bullied employee and it revictimisation would influence the judgments and the emotions of the witnesses. Research was carried out within the framework of the paradigm of the judges of 72 participants. The variance analyses show that the gravity of the acts decreases the feeling of equity, increases the attribution of responsibility towards the harcelor, decreases the attribution of responsibility to the victim and increases the help. The bullying acts always interact with the victim’s pro or antisocial behaviors. The emotions of the judges are mainly positive with regard to the victim and negative towards the harcelor except when bullied employee has emitted an antisocial behavior. The gravity of the bullying acts increases on the one hand sympathy, fear and sadness towards the victims, on the other hand, anger and dislike towards the harcelor.     

John Cage and W. R. Bion: an exercise in interdisciplinary dialogue

The author discusses some striking convergences which appear in the thought of two unsettling and powerfully stimulating personalities of the 20th century: John Cage in music and art, and W.R. Bion in psychoanalysis. Both foster openness to the unknown and the need to tolerate 'uncertainties, mysteries, doubts', arguing for an attitude requiring negative valence and receptive emptiness. In their search for fresh personal awareness of reality aimed at allowing mental transformation and growth, both strive to disturb intellectual comfort and do not hesitate to use pro(e)vocative and even shocking means. They both propose an attitude towards tradition which demands the freedom to use and recreate inherited knowledge in a personal and innovative way. Finally, both Cage and Bion maintained a highly auto-reflective attitude, carefully considering the artist's/psychoanalyst's contribution to the process of art and psychoanalysis. These convergences probably represent important and wider contemporary cultural trends which permeate in their different realizations.     

Growth motivation as a moderator of behavioral self-handicapping in women

Behavioral self-handicapping is a strategy used to protect attributions about ability. People behaviorally self-handicap by creating an obstacle to their success so failure is attributed to the obstacle instead of to their ability. Although past research has observed behavioral self-handicapping exclusively in men, the current research revealed a moderator of behavioral self-handicapping in women: growth motivation, which reflects the desire to develop one's abilities and learn from failure. Participants (N = 100) completed a test purportedly predictive of successful careers and relationships, and some were given failure feedback about their performance. Participants could behaviorally self-handicap by choosing to complete another test in a performance-impairing environment. Although men self-handicapped more overall, women self-handicapped more after failure when they were low in growth motivation. These results highlight a novel moderator of behavioral self-handicapping in women.     

A Humean theory of moral intuition

According to the quasi-perceptualist account of philosophical intuitions, they are intellectual appearances that are psychologically and epistemically analogous to perceptual appearances. Moral intuitions share the key characteristics of other intuitions, but can also have a distinctive phenomenology and motivational role. This paper develops the Humean claim that the shared and distinctive features of substantive moral intuitions are best explained by their being constituted by moral emotions. This is supported by an independently plausible non-Humean, quasi-perceptualist theory of emotion, according to which the phenomenal feel of emotions is crucial for their intentional content.