Revisiting the Right to Do Wrong

Rights to do wrong are not necessary even within the framework of interest-based rights aimed at preserving autonomy (contra Waldron, Enoch, and Herstein). Agents can make morally significant choices and develop their moral character without a right to do wrong, so long as we allow that there can be moral variation within the set of actions that an agent is permitted to perform. Agents can also engage in non-trivial self-constitution in choosing between morally indifferent options, so long as there is adequate non-moral variation among the alternatives. The stubborn intuition that individuals have a right to do wrong in some cases can be explained as stemming from a cautionary principle motivated by the asymmetry between the risk of wrongly interfering and that of refraining from interfering.     

Beyond Eschatology: Environmental Pessimism and the Future of Human Hoping

In much environmentally concerned literature, there is a burgeoning concern for the status and sustainability of human hope. Within Christian circles, this attention has often taken the form of eschatological reflection. While there is important warrant for attention to eschatology in Christian examinations of hope, I claim that to move so quickly from hope to eschatology is to confuse a species of Christian hope for a definition of hope itself; as such, it is important for theological ethicists to examine hope also from the experiential perspective of the human hoper. In particular, this is important today given the shortcomings of an eschatological focus in addressing anxieties arising due to the environmental crisis. Through examining hope as a fallible human activity, one can come to better understand hope's importance to human life, its profound ambiguity, and the potential threat that the environmental crisis poses to it.     

Knowledge Attributions and Behavioral Predictions

Recent work has shown that knowledge attributions affect how people think others should behave, more so than belief attributions do. This paper reports two experiments providing evidence that (a) knowledge attributions also affect behavioral predictions more strongly than belief attributions do, and (b) knowledge attributions facilitate faster behavioral predictions than belief attributions do. Thus, knowledge attributions play multiple critical roles in social cognition, guiding judgments about how people should and will behave.     

道德推脱对大学生网络偏差行为的影响:道德认同的调节作用

运用问卷调查法, 通过对550名大学生的调查, 探讨了道德推脱对大学生网络偏差行为的影响及道德认同在这一影响中的调节作用。结果发现:(1)大学生的道德推脱水平在大一和大二时无明显的性别差异, 但在大三和大四时男生的道德推脱水平明显高于女生;(2)道德推脱对大学生的网络偏差行为产生显著正向影响, 道德认同对大学生的网络偏差行为产生显著负向影响, 并且道德认同在道德推脱影响大学生网络偏差行为的过程中起着显著的调节作用。在高道德认同情况下, 大学生的网络偏差行为不会随着道德推脱水平的升高而产生明显变化;在低道德认同情况下, 大学生的网络偏差行为会随着道德推脱水平的升高而显著地增多。     

从具身视角看道德判断

道德判断是个体对于某类行为的善恶好坏和是非对错所进行的评价及判断。随着具身认知理论的兴起, 道德判断的具身研究随之展开。道德判断具身性的研究主要围绕身体清洁、厌恶, 身体温度及身体动作这3个维度展开。从皮亚杰及维果茨基的心理发展观, 概念隐喻理论和进化心理学3个角度对道德判断具身效应进行了理论解释和探讨。考虑到身体变量会通过情绪、认知因素进而影响道德判断, 今后具身认知视角下的道德判断应与道德判断中已有的理论进行整合, 同时对其与道德直觉的关系需要深入探讨, 并需进一步考察具身效应发生的时效性和动态性问题, 探讨道德判断具身效应的调节变量及个体差异, 同时要对道德判断具身效应进行跨文化比较。     

Adorno’s View of Life

The aim of this article is to reflect on the dialectic of the individual’s life and death in terms of Adorno’s moral philosophy, specifically through a thorough reading of his Negative Dialectics and other key works on the subject. I hold that there are two aspects of the dialectic of life within the context of Adorno’s “nonidentity”: one involves exploring the false identification, due to the reification of modern society, of the individual’s life experience with her or his death experience, while the other involves preserving the dialectical and irreducible tension between the theoretical contemplation of life and of historical conditions, as well as specific social systems. Heidegger’s ontological philosophy concerning Dasein and Kant’s categorical imperative will also be discussed in order to fully understand Adorno’s moral philosophy and his idea of nonidentity. From my point of view, Adorno’s moral philosophy is the prime motivator of his unique concept of nonidentity, and has influenced contemporary political philosophical concepts such as biopolitics (cf. G. Agamben).     

An experimental study of the correlates and consequences of perceiving oneself to be the target of gender discrimination

An experimental methodology was used to test hypotheses concerning the effects of contextual, cognitive-developmental, and individual difference factors on children’s views of whether they have been the target of gender discrimination and the possible consequent effect of such views on two forms of state self-esteem: performance and social acceptance. Children (N = 108, 5-11 years of age) completed theory of mind and gender attitude measures and a drawing task. Next, children received feedback that was designed to appear either gender biased (discrimination condition) or nonbiased (control condition). Children’s attributions for the feedback and state self-esteem were assessed. As expected, children reported having been the target of gender discrimination more often in the discrimination condition than in the control condition. Older and more cognitively advanced children made fewer attributions to discrimination than their peers. Perceptions of discrimination were associated with higher performance state self-esteem and, among egalitarian children, lower social state self-esteem.     

Peer and cyber aggression in secondary school students: the role of moral disengagement,hostile attribution bias,and outcome expectancies

This study investigated the relationship between cognitive mechanisms, applied by people to rationalize and justify harmful acts, and engagement in traditional peer and cyber aggression among school children. We examined the contribution of moral disengagement (MD), hostile attribution bias, and outcome expectancies, and we further explored the individual contribution of each MD mechanism. Our aim was to identify shared and unique cognitive factors of the two forms of aggression. Three hundred and thirty‐nine secondary school children completed self‐report measures that assessed MD, hostile attribution bias, outcome expectancies, and their roles and involvement in traditional and cyber aggression. We found that the MD total score positively related to both forms of peer‐directed aggression. Furthermore, traditional peer aggression positively related to children's moral justification, euphemistic language, displacement of responsibility and outcome expectancies, and negatively associated with hostile attribution bias. Moral justification also related positively to cyber aggression. Cyber aggression and cyber victimization were associated with high levels of traditional peer aggression and victimization, respectively. The results suggest that MD is a common feature of both traditional and cyber peer aggression, but it seems that traditional forms of aggression demand a higher level of rationalization or justification. Moreover, the data suggest that the expectation of positive outcomes from harmful behavior facilitates engagement in traditional peer aggression. The differential contribution of specific cognitive mechanisms indicates the need for future research to elaborate on the current findings, in order to advance theory and inform existing and future school interventions tackling aggression and bullying. Aggr. Behav. 36:81–94, 2010. © 2009 Wiley‐Liss, Inc.     

CAN A PERPETRATOR WRITE A TESTIMONIO? Moral Lessons from the Dark Side

By posing a heuristically provocative question, this essay compares and explores in some detail the testimonies of three infamous perpetrators from the Nazi period—Albert Speer, Rudolph Hoess, and Adolf Eichmann—for what they reveal about their motives, ideological thinking, and strategies of denial and self-deception, as well as influences from their social, political, and cultural context. The conclusion drawn is that many of the external and internal factors at work in them are recognizable to us as features of our own moral experience and, further, that this recognition is particularly important for motivating self-scrutiny in our own lives for any hints of impending complicity with moral evil.