Healthy Conflict in an Era of Intractability

The essay responds to four critical essays by Rosemary Kellison, Ebrahim Moosa, Joseph Winters, and Martin Kavka on the author’s recent book, Healthy Conflict in Contemporary American Society: From Enemy to Adversary (2018). Parts 1 and 2 work in tandem to further develop my accounts of strategic empathy and agonistic political friendship. I defend these accounts against criticisms that my argument for moral imagination obligates oppressed people to empathize with their oppressors. I argue, further, that healthy conflict can be motivated by a kind of “secular” love. This enables my position to immanently critique and mediate the claims that one must either love (agapically) one’s opponent in order to engage them in “healthy conflict,” on one hand, or that one must vanquish, exclude, or “cancel” one’s opponent, on the other. In Part 3, I demonstrate how my account mediates the challenge of an alleged standing opposition between moral imagination and socio-theoretical critique. I defend a methodologically pragmatist account of immanent prophetic criticism, resistance, and conflict transformation. Finally, I respond to one critic’s vindication of a strong enemy/adversary opposition that takes up the case of white supremacist violence in the U.S. I argue that the time horizon for healthy conflict must be simultaneously immediate and also long-term, provided that such engagements remain socio-critically self-reflexive and seek to cultivate transformational responses.     

How religion and morality correlate in age of society 5.0: Statistical analysis of emotional and moral associations with Buddhist religious terms appearing on Japanese blogs

In this paper we analyzed how much religious vocabulary, in particular Buddhist vocabulary taken from the largest online dictionary of Buddhist terms, is present in everyday social space of Japanese people, particularly, in Japanese blog entries appearing on a popular blog service (Ameba blogs). We interpreted the level of everyday usage of Buddhist terms as appearance of such terms in the consciousness of people. We further analyzed what emotional and moral associations such contents generate. In particular, we analyzed whether expressions containing Buddhist vocabulary are considered appropriate or not from a moral point of view, as well as the emotional response of Internet users to Buddhist terminology. As a result of analyzing the data, we found out that Buddhist terms were in fact not absent as a theme from Japanese blogs and generated a strong emotional response. However, while the general reaction to several expressions using Buddhist terms was as expected, there were sometimes surprising twists in terms of social consequences, major discrepancies between what is perceived as ethically correct behavior between the Buddhist doctrine and the reasoning of the general population, as well as a considerate number of terms which have lost their original meaning and instead became slang expressions.     

Conceptual engineering as concept preservation

In the burgeoning philosophical literature on conceptual engineering improving our concepts is typically portrayed as the hallmark activity of the field. However, Herman Cappelen has challenged the idea that we can know how and why conceptual changes occur well enough to actively intervene in revising our concepts; the mechanisms of conceptual change are typically inscrutable to us. If the ‘inscrutability challenge’ is correct, the practical aspect of conceptual engineering may seem to be undermined, but I argue that endorsing such pessimism would be a mistake. Even if the inscrutability challenge is correct, conceptual engineers often have good reasons to try to preserve existing concepts. I examine several cases where concept preservation is important and draw lessons about this activity for conceptual engineers.     

Navigating Moral Struggle: Toward a Social Model of Exemplarity

Exemplars have the power to help people navigate various levels of moral struggle, from the relatively straightforward problem of lacking motivation to the much deeper problem of failing to see the moral realities that surround us. But there are also serious moral risks in the appeal to exemplars: we romanticize them, we make use of them in authoritarian ways, and we tend to forget how our choice of exemplars is conditioned by oppressive cultural formations. I argue that we need to develop a social model of exemplarity, attuned to social contexts of our exemplars themselves as well as the social processes of constructing and appealing to exemplars. More particularly, I argue that we need to develop space for thinking about exemplary groups, not just exemplary individuals, in order to develop the strengths and avoid the weaknesses in exemplarist moral theories.     

The Merits of Eudaimonism

This paper starts with Immanuel Kant’s definition of “eudaimonism” (a term he created) as a single‐source account of motivation, and explains why he thinks the eudaimonist is unacceptably self‐regarding. In order to modify and improve Kant’s account, the paper then revisits the Christian scholastics. Scotus is distinguished from Aquinas on the grounds that Scotus has a more robust conception of the will that encompasses the ranking of the affection for advantage (for the agent’s happiness and perfection) and the affection for justice (for what is good in itself, independent of this relation to the agent). This is a double‐source account of motivation. With these conceptual resources in hand, the paper goes on to examine Jean Porter’s defense of eudaimonism, urging that she begs the question against the Scotist view. Finally, the paper makes a conciliating suggestion that preserves most, but not all, of what the eudaimonist wants.     

新生儿ICU护士道德困境研究进展

新生儿ICU护士由于工作环境与护理对象的特殊性,极易产生道德困境。目前有多种道德困境评估工具用以评估新生儿ICU护士道德困境,大多数新生儿ICU护士对道德困境认知清晰,道德困境水平较高;护士的权限、治疗和护理措施对患儿预后的影响、团队合作等情景是新生儿ICU护士道德困境的来源。道德困境使新生儿ICU护士产生了负面心理,降低了护士的工作积极性,不利于临床工作的开展,应重视新生儿ICU护士道德困境问题,采取措施以改善新生儿ICU护士道德困境,降低道德困境对新生儿ICU护士的负面影响。

     

重症监护病房护士道德勇气与道德困境的相关性研究

通过对824名ICU护士的调查,发现个人因素（如性别、年龄、婚姻）和职业状态（如职称、工作经验、收入）显著影响道德勇气与道德困境的关系。研究指出,道德勇气的各维度与道德困境的经历呈现出负相关,显示具有高伦理操守和承诺的护士更能在伦理挑战中保持其标准。同时,道德责任感强的护士在实际工作中更频繁遭遇道德困境。研究强调,为增强ICU护士的道德勇气,减少道德困境,医院管理层应加强指导和心理支持,推动积极的伦理环境建设。这为提高ICU护理服务质量、优化护士伦理决策提供了实证基础,对促进护理领域伦理教育和管理具有重要意义。