领导者性别身份的评价差异：基于内隐领导理论的实证分析

本研究基于内隐领导理论,运用配对问卷法,探究领导者性别身份的三种评价差异：自我评价与下属评价的差异,男性领导与女性领导的下属评价差异,男性下属与女性下属的评价差异。结果显示,与领导者自评的性别身份相比,下属易高估领导者的男性化;且下属评价男性领导的男性化显著高于女性化,而评价女性领导时两者并不存在显著差异。此外,男性下属对领导男性化的评价高于女性下属的评价。     

Regression II. Development through regression

As shown in our previous paper (‘Regression I. Experimental approaches to regression’, JAP, 65, 2, 345-65), the common mechanism of regression can be described as reversible dedifferentiation, which is understood as a relative increase of the proportion of low-differentiated (older) systems in actualized experience. Experimental data show that regression following disease (chronic tension headache) is followed by adaptation and an increase in system differentiation in that experience domain which contains systems responsible for that adaptation. The results of mathematical modelling support the idea that reversible dedifferentiation can be one of the mechanisms for increasing the effectiveness of adaptation through learning. Reversible dedifferentiation, which is phenomenologically described as regression, is a general mechanism for restructuring the organism-environment interactions in situations where behaviours that were effective in the past become ineffective. Reversible dedifferentiation has evolved as a component of adaptation when new behaviours are formed and large-scale modifications in the existing behaviours are required in the face of changes in the external and/or internal environment. Thus, the authors believe that this article provides evidence for Jung’s view that regression is not only a ‘return’ to past forms of thinking, affects and behaviour, but that regressive processes provide a significant impetus for psychological growth and development.     

Guilt feelings and the intelligibility of moral duties

G.E.M. Anscombe argued that we should dispense with deontic concepts when doing ethics, if it is psychologically possible to do so. In response, I contend that deontic concepts are constitutive of the common moral experience of guilt. This has two consequences for Anscombe's position. First, seeing that guilt is a deontic emotion, we should recognize that Anscombe's qualification on her thesis applies: psychologically, we need deontology to understand our obligations and hence whether our guilt is warranted. Second, the fact that guilt is a deontic moral emotion debunks Anscombe's claim that deontic concepts are a relic of the Western, religious past: guilt feelings–hence the idea of moral duty as well–can be found in cultures without an ethics of divine command. Modern moral philosophers' interest in oughts and obligations is not an academic hobbyhorse, but a vital concern arising out of a primeval human emotion.     

Relations between forms and functions of aggression and moral judgments of aggressive transgressions

The present study sought to examine the influence of aggressive behavior, psychopathy, and gender on moral judgments of aggressive transgressions. A two-dimensional conceptualization of aggression was used, such that proactive relational aggression, reactive relational aggression, proactive physical aggression, and reactive physical aggression were treated as distinct subtypes of aggression and also as distinct subtypes of moral judgments of aggression. Participants were 421 emerging adults (215 women). Self-report measures of aggression, psychopathy, and moral judgments were collected. Peer-reports of aggression and psychopathy were obtained from a randomly assigned subsample of 73 participants (46 women) for validity purposes. Unique associations were found between subtypes of aggression and corresponding moral judgments of the same subtypes.     

Embodying the Multicultural and Social Justice Counseling Competency Movement: Voices From the Field

This article illustrates counselors’ embodiment, over time, of the multicultural and social justice counseling competency movement leading to the Multicultural and Social Justice Counseling Competencies (Ratts, Singh, Nassar-McMillan, Butler, & McCullough, 2015). The authors discuss the multicultural and social justice counseling competency movement in the context of relationships as appropriate to the counseling field. Aligned with contemporary research perspectives, the authors focus on the lived experiences of 2 pioneering social justice and multicultural competency advocates, Drs. Patricia Arredondo and Derald Wing Sue. The authors integrate scholarship with these historical and personal perspectives, as well as their own, to demonstrate the ways in which people and movements drive counseling leadership and advocacy.     

新型冠状病毒疫情影响下大学生对医生角色行为的道德判断研究

2020年初,在我国发生了新型冠状病毒引发的重大疫情,医生是战“疫”的重要角色,也是最受关注的职业群体。这次疫情是否改变了以往因医患矛盾而引发的大众对医生的道德判断?本研究采用徐科朋(2019)编制的道德判断材料,以非医护专业大学生为被试,用实验法分别比较了疫情前和疫情中大学生对医生道德和不道德行为的判断。结果发现:(1)疫情前大学生对医生在公平行为上的赞扬程度显著高于疫情中,疫情中大学生对医生在关爱、忠诚、权威行为上,赞扬程度显著高于疫情前。(2)在整体不道德行为上,疫情中大学生均对医生的评价比对照组严格。疫情前大学生对医生在背叛、颠覆行为上的评价要比对照组宽松。疫情中大学生对医生在伤害、背叛、堕落行为上的评价要比对照组严格。(3)疫情中,大学生对医生在整体不道德行为和各维度不道德行为上的评价较疫情前均更加严格。     

Learning through observing: Effects of modeling truth‐ and lie‐telling on children’s honesty

The current study examined the influence of observing another's lie‐ or truth‐telling – and its consequences – on children's own honesty about a transgression. Children (N = 224, 5–8 years of age) observed an experimenter (E) tell the truth or lie about a minor transgression in one of five conditions: (a) Truth‐Positive Outcome – E told the truth with a positive outcome; (b) Truth‐Negative Outcome – E told the truth with a negative outcome; (c) Lie‐Positive Outcome – E lied with a positive outcome; (d) Lie‐Negative Outcome – E lied with a negative outcome; (e) Control – E did not tell a lie or tell the truth. Later, to examine children's truth‐ or lie‐telling behavior, children participated in a temptation resistance paradigm where they were told not to peek at a trivia question answer. They either peeked or not, and subsequently lied or told the truth about that behavior. Additionally, children were asked to give moral evaluations of different truth‐ and lie‐telling vignettes. Overall, 85% of children lied. Children were less likely to lie about their own transgression in the TRP when they had previously witnessed the experimenter tell the truth with a positive outcome or tell a lie with a negative outcome.     

First steps toward an understanding of procedural fairness

In four experiments, we tested whether 20‐month‐old infants are sensitive to violations of procedural impartiality. Participants were shown videos in which help was provided in two different ways. A main character provided help to two other agents either impartially, by helping them at the same time, or in a biased way, by helping one agent almost immediately while the other after a longer delay. Infants looked reliably longer at the biased than at the unbiased help scenarios despite the fact that in both scenarios help was provided to each beneficiary. This suggests that human infants can attend to departures from impartiality and, in their second year, they already show an initial understanding of procedural fairness.     

Toward ethical cognitive architectures for the development of artificial moral agents

New technologies based on artificial agents promise to change the next generation of autonomous systems and therefore our interaction with them. Systems based on artificial agents such as self-driving cars and social robots are examples of this technology that is seeking to improve the quality of people’s life. Cognitive architectures aim to create some of the most challenging artificial agents commonly known as bio-inspired cognitive agents. This type of artificial agent seeks to embody human-like intelligence in order to operate and solve problems in the real world as humans do. Moreover, some cognitive architectures such as Soar, LIDA, ACT-R, and iCub try to be fundamental architectures for the Artificial General Intelligence model of human cognition. Therefore, researchers in the machine ethics field face ethical questions related to what mechanisms an artificial agent must have for making moral decisions in order to ensure that their actions are always ethically right. This paper aims to identify some challenges that researchers need to solve in order to create ethical cognitive architectures. These cognitive architectures are characterized by the capacity to endow artificial agents with appropriate mechanisms to exhibit explicit ethical behavior. Additionally, we offer some reasons to develop ethical cognitive architectures. We hope that this study can be useful to guide future research on ethical cognitive architectures.     

The relationship between peer servant leadership,social identity,and team cohesion in intercollegiate athletics

Servant leadership is characterized by a leader’s emphasis on serving their followers first. Within the sport context, servant leadership has been studied primarily in coaches and has been associated with positive athlete outcomes, such as increased athlete satisfaction, motivation, and performance. However, the impact of servant leadership from an athlete perspective (e.g., formal team captains) has been underexplored. As such, the purpose of the present study was to examine the relationships between peer servant leadership, cohesion, and social identity within intercollegiate athletes. Two hundred and eighty-eight Division I and Division III NCAA intercollegiate athletes participated in the present study (female n = 165; male n = 123; M_age = 19.41, SD_age = 1.09) and completed the Revised Servant Leadership Profile for Sport (RSLP-S; Hammermeister et al., 2008), Group Environment Questionnaire (GEQ; Carron et al., 1985; Eys et al., 2007), and Social Identity Questionnaire for Sport (SIQS; Bruner & Benson, 2018). Structural equation modeling was used to assess the relationships between peer servant leadership, cohesion, and social identity. Results revealed that peer servant leadership positively predicted cohesion, and this relationship was fully mediated by social identity. The current study supports the effectiveness of peer servant leadership in sport contexts and provides theoretical support for the social identity approach to leadership.