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1.
Keith Green 《The Journal of religious ethics》2007,35(1):113-139
Aquinas's argument against the possibility of genuine self‐hatred runs counter to modern intuitions about self‐hatred as an explanatorily central notion in psychology, and as an effect of alienation. Aquinas's argument does not deny that persons experience hatred for themselves. It can be read either as the claim that the self‐hater mistakes what she feels toward herself as hatred, or that, though she hates what she believes is her “self,” she actually hates only traits of herself. I argue that the argument fails on both readings. The first reading entails that all passions are really self‐love, and so is incompatible with Aquinas's own “cognitivist” view of what it is that distinguishes specific passions in experience. The second reading entails that persons have no phenomenal access to “self,” rendering self‐reference—how it is that the self can be an intentional object of conscious mental states—a mystery. Augustine's claim, which Aquinas accepts on authority, that all sin originates in inordinate self‐love seems to entail the impossibility of genuine self‐hatred because both thinkers fail to distinguish between two distinct forms of self‐love: amor concupiscentiae and amor benevolentiae. 相似文献
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3.
Mary Maxwell 《Zygon》1992,27(1):51-64
Abstract. The phenomenon of moral inertia is often explained by reference to all-encompassing features of human nature, such as laziness and cowardice, but in fact it has many causes. A modern person may fail to "stand up" to social evil because he has difficulty seeing it-perhaps because it is deliberately hidden or because she and her neighbors cannot find ways to recognize and discuss it as a soluble problem. Fourteen factors contributing to moral inertia will be listed here under the headings of cognitive and linguistic factors. Further, a consideration of ideology's role (both liberal and Marxist) in inhibiting action against social evil will be presented. 相似文献
4.
Anna Kende Hadi Sam Nariman Boglárka Nyúl Constantina Badea Barbara Lášticová Yara Mahfud Andreea Gruev-Vintila Anca Minescu Ashley O'Connor Mihaela Boza Xenia Daniela Poslon Miroslav Popper Márton Hadarics 《Political psychology》2023,44(5):1077-1095
The way politicians talk about minorities institutes the normative context of intergroup relations. We investigated how endorsement of different political discourses predicts donation and collective action intentions by majority members toward the Roma in five European countries. The survey was conducted online using samples demographically similar to the populations of Hungary, Slovakia, Romania, France, and Ireland (N = 5,054). First, results showed that accepting paternalistic discourse versus discourse promoting allyship were not distinguishable; both promoted higher moral inclusion which in turn predicted higher prosocial intentions. Second, donations (i.e., immediate relief) and collective action (i.e., social change action) were driven by identical factors. Third, acceptance of openly hostile political discourse neither predicted moral exclusion, nor lower prosocial intentions. In summary, our research provides important evidence that when it comes to Roma—non-Roma relations, the previously established distinction between solidarity intentions that aim to solidify status relations versus bring about social change is completely blurred, presumably because of the social context in which any positive message communicates moral inclusion challenging the hostile status quo. 相似文献
5.
Qirui Tian Maria Giuseppina Pacilli Ilaria Giovannelli 《Asian Journal of Social Psychology》2023,26(3):400-416
Although abortion in China has been legalized for several decades, it is still controversial and the woman and man involved are at risk of being stigmatized. The current research replicated two studies conducted in Italy by investigating how the abortion decision of the woman and man influence received moral outrage, dehumanization, and perceptions of female professional competence. Study 1, which only included female participants, found higher moral outrage toward a woman having an abortion when the pregnancy was depicted as referring to a “child” (vs. “foetus”), and higher dehumanization of the woman in terms of human nature. Study 2, which included both male and female participants, and clarified responsibility for the abortion decision with respect to the woman and the man, revealed higher moral outrage and a reduction in the attribution of human uniqueness to the man, and of human nature to both the woman and the man. Moral outrage mediated dehumanization when participants had low positive attitudes toward abortion in Study 1 and high positive attitudes in Study 2. Both studies showed a negative impact of the decision to have an abortion on the woman's perceived traditional professional competence. The results generally align with the findings from Italy and yield some practical implications on reducing abortion stigma. Future abortion stigma research should consider more gender-related factors. 相似文献
6.
Marie Altgilbers Roweton Scott Eidelman 《Social and Personality Psychology Compass》2023,17(9):e12802
A possible strategy for circumventing vaccine hesitancy and increasing support for vaccines is moral reframing. Moral Foundations Theory suggests messages framed using individuating foundations should be more persuasive to liberals, while messages framed using binding foundations should be more persuasive to conservatives. In an experiment, we investigated the role of political ideology and moral reframing in persuading college students to support mandating COVID-19 vaccination on university campuses. We tested harm-framed and loyalty-framed interventions to persuade liberals and conservatives, respectively. Results indicated that overall conservatives were less persuaded than liberals. Liberals were more persuaded by a harm-framed than loyalty-framed message when measuring ideology categorically (but not continuously). There were no differences in persuasion among conservatives. With further research, moral reframing could be effective in increasing support for vaccines and mandatory vaccinations. 相似文献
7.
Culture wars: American moral divisions across the adult lifespan 总被引:1,自引:0,他引:1
Lene Arnett Jensen 《Journal of Adult Development》1997,4(2):107-121
Sociologists have argued that the public moral debate in contemporary America is characterized by a “culture war,” pitting
“orthodox” and “progressivist” groups against one another (Hunter, 1991). This study addressed whether the culture war is
evident in the moral thinking of ordinary Americans, and whether age-related patterns exist. Sixty fundamentalist Baptists
(orthodox) and 60 mainline Baptists (progressivist) evaluated and reasoned about moral issues such as divorce and abortion.
Each group was divided evenly into three age groups copsisting of young, midlife, and older adults. Moral reasoning was analyzed
in terms of Shweder's (1990) ethics of autonomy, community, and divinity. Within all three age groups, progressivists used
the ethic of, autonomy more than orthodox participants. Orthodox participants used the ethic of divinity more than progressivists.
Orthodox and progressivist groups did not differ much in their use of the ethic, of community. Very few age group differences
were found within the orthodox and progressivist groups. It is concluded that morality is conceived of in markedly different
wasy by orthodox and progressivist groups, and that these conceptions are consistent across age groups. 相似文献
8.
Anna Case-Winters 《Zygon》1997,32(3):351-375
Both science and theology have lately faced a crisis of authority. Their shared realization of the extent to which knowledge is underdetermined by the data and socially constructed provides a kind of common ground for reconsideration of their respective methods of inquiry as well as of the status of the claims they have warrant to make. Both fields are now consciously and critically employing a models approach. This article proposes criteria for assessing models and applies the criteria to one model from each field. The model of understanding evolution as a struggle for existence is considered from the field of science, and the traditional model for understanding the God-world relation as that of a king's relation to his kingdom is considered from the field of theology. Each of these models is evaluated with respect to its credibility, religious viability, and moral adequacy. In each case an alternative analogy is proposed and argued for. 相似文献
9.
Gebhard Geiger 《Journal for General Philosophy of Science》1995,26(1):35-62
Using the mathematical frameworks of economic preference ranking, subjective probability, and rational learning through empirical evidence, the epistemological implications of teleological ethical intuitionism are pointed out to the extent to which the latter is based on cognitivist and objectivist concepts of value. The notions of objective value and objective norm are critically analysed with reference to epistemological criteria of intersubjectively shared valuative experience. It is concluded that one cannot meaningfully postulate general material theories of morality that could be tested, confirmed or refuted by intersubjective empirical evidence of preferences and values, however loosely the empirical evidence of values may be interpreted. This situation is explained with reference to the ways in which preceived values become systematically influenced by the concomitants of individual valuative experience, but which have nothing to do with contingent subjective interests. 相似文献
10.
Thomas Nemeth 《Studies in East European Thought》1995,47(3-4):155-177