道德情绪在道德隐喻映射中的作用及其神经机制

道德隐喻的加工, 实质上是从始源域的身体感知觉经验映射到目标域, 表征抽象道德概念的过程。新近研究从认知神经科学角度揭示道德隐喻加工的神经机制, 进而探讨情绪因素在道德隐喻映射中的作用。道德隐喻映射机制是在具体道德情境中身体感知经验与情绪体验、认知加工相互作用的结果。未来研究应拓展道德隐喻映射的维度和方向, 在社会交互环境中丰富和完善研究范式, 提高生态效度和跨文化效度。     

“Athl-Ethics”: Virtue Training in Mencius and Aristotle

The late Zhou of China and the Classical age of Greece both saw great impetus in intellectual thought and were marked by intense warfare. Being closely linked to warfare in antiquity, sports was a vital, commonplace activity whose jargon and practices naturally informed philosophical discourses. One can thus observe convergences between athletics and ethics in texts which took shape in these times and places, a phenomenon which I shall refer to as “athl-ethics.” In this paper, I separately examine and then compare athl-ethic phenomenon in Mencius and in the Nicomachean Ethics. Both texts are rife with sports metaphors. I regard the use of sports-derived imagery as a thin form of athl-ethicism. Sports, however, did more than inspire useful analogies. Physical training and competition were considered occasions for nourishing and practicing virtue. This generated thicker forms of athl-ethicism.     

An Understanding of Character from Holistic Thinking: What Asian Psychology Teaches Us about the Debate on Situationism

The situationist challenge to virtue has convinced many philosophers to adopt an empirically grounded methodology. I argue that this methodology requires us to reconsider conceptualizations of and evidence on character from experiments involving Asian subjects because it is precisely in these experiments that we see a remedy for the problems exposed by situationism. Since both situationists and defenders of virtue fall short of abiding by the part of their methodological commitment associated with remediation, evidence from the experiments is relevant for most participants in the debate. I show that the evidence indicates something important about remediation: the point is not to avoid the concept of virtue or character, but to deploy a holistic thinking style that has been observed among some populations in Asia. Holistic thinking involves (a) a tendency to explain behavior in terms of the interaction between person and situation variables and (b) an incremental understanding of character. The paper ends with a brief sketch of an account of character from holistic thinking that also highlights the role of social support in managing situations.     

Off Belay! The Morality of Free-soloing*

In this paper, we use qualitative and quantitative research, along with reference to current philosophical literature to consider the question of whether the sport of free-soloing is inherently immoral given the unavoidable extreme risk taken by the climber and imposed upon others not directly participating in the sport. The first thing we look at is what kind of values climbers see in free-soloing and show, through interviews we conducted with soloers and through a review of the literature on the philosophy of extreme sports, that climbers derive what might be called ‘higher pleasures’ from free-soloing. We then argue that despite its inherent riskiness, free-soloers ought to be allowed the autonomy and freedom to choose to engage in the sport, provided they are doing so in a conscientious manner. To show that they are, we again appeal to interviews we conducted to demonstrate that soloers decide to attempt a free-solo in a thoughtful manner, as prescribed by philosophers who work on the morality of decision-making under uncertainty. We finally use data that we collected through quantitative research to show that free-soloing does not make those athletes who participate in the sport into risk-taking personalities. Thus, we conclude that the sport of free-soloing is not inherently immoral.     

Philosophy and Science Dialogue: Consciousness

This is a dialogue between a philosopher and a scientist about the scientific explanation of consciousness. What is consciousness? Does it admit of scientific explanation? If so, what must a scientific theory of consciousness be like in order to provide us with a satisfying explanation of its explanandum? And what types of entities might such a theory acknowledge as being conscious? Philosopher Owen Flanagan and scientist Giulio Tononi weigh in on these issues during an exchange about the nature and scientific explanation of consciousness.     

Is this America? Unfinished business with the U.S. national imaginary,religion and violence

This article first proposes definitions and raises questions about what it means to be a nation. I then analyze the national imaginary of the United States, and suggest that at its deepest core we find “substitute ultimates” regarding America's sacrificial war‐culture. This cultural violence perpetuates destructive consequences, including the phenomena of “U.S. war‐culture,” and “moral injury” among military servicemembers and veterans. But widespread legitimation of the imaginary largely inhibits citizens from awareness about their own reality. Lastly, I inquire about the role of prophetic public theology to address nationalism, and engage in a thought experiment with an imagined community of diverse partners.     

The Cost of Consequentialization

Consequentializers suggest that for all non‐consequentialist moral theories, one can come up with a consequentialist counterpart that generates exactly the same deontic output as the original theory. Thus, all moral theories can be “consequentialized.” This paper argues that this procedure, though technically feasible, deprives consequentialism of its potential for normative justification. By allowing purported counterexamples to any given consequentialist moral theory to be accommodated within that theory’s account of value, consequentializers achieve a hollow victory. The resulting deontically equivalent consequentalist counterpart that results from absorbing originally non‐consequentialist moral intuitions can now no longer explain, in a theoretically illuminating way, why certain actions are wrong and others right. The paper explains why traditional consequentialist theories did not embrace the procedure, and sketches how consequentialism can consequentialize without incurring the same cost.     

Nonassertive Moral Abolitionism

Proponents of moral abolitionism, like Richard Garner, qualify their view as an “assertive” version of the position. They counsel moral realists and anti‐realists alike to accept moral error theory, abolish morality, and encourage others to abolish morality. In response, this paper argues that moral error theorists should abolish morality, but become quiet about such abolition. It offers a quietist or nonassertive version of moral abolitionism. It does so by first clarifying and addressing the arguments for and against assertive moral abolitionism. Second, it develops novel criticisms of assertive moral abolitionism and offers nonassertive moral abolitionism in response. Third, it discusses how various metaethical views might respond to nonassertive moral abolitionism. Its basic claim is that nonassertive moral abolitionism provides superior therapeutic benefits over assertive moral abolitionism and other conserving and reforming approaches to moral discourse.     

道德推脱对青少年攻击行为的影响：有调节的中介效应

采用问卷法调查了756名初一至高三的青少年, 通过结构方程模型探讨了青少年攻击行为与父母冲突、道德推脱、道德判断之间的关系。结果发现：(1)男生的道德推脱水平显著高于女生; (2)青少年的道德推脱水平会随着年龄的增长而升高, 并且在15岁和19岁时产生明显的变化; (3) 青少年自身的道德推脱在父母冲突与青少年攻击行为之间起着部分中介作用, 这一中介作用过程受到青少年道德判断的调节, 即道德推脱对青少年攻击行为的影响是有调节的中介效应。     

The Meta-Ethical Issue of the Nature of Lying: Implications for Moral Education

I argue that lying has many dimensions, hence, some putativecases of lying may not match our intuitions or acceptedmeanings of lying. The moral lesson we should teach must be that lying is not a simple principle or feature, buta cluster of features or spectrum of shades, where anythingin the spectrum or cluster is considered lying. I argue thatthe view regarding lying as a single principle or featurehas problematic meta-ethical implications. I do a meta-ethicalanalysis of the meaning of lying, not only to indicatesuch problems, but also the need to teach the act ofrational discussion and meta-ethical analysis. I arguethat the process of meta-ethical analysis and rationaldiscussion should be part of moral education, in that itmay help to develop critical thought about the abilityand practice of making good and rational moral judgments.