Action Perception and Outcome Valence: Effects on Children's Inferences of Intentionality and Moral and Liking Judgments

The influences of different action-outcome scenarios on children's evaluative judgments and inferences of outcome intentionality were assessed. One hundred forty-five kindergartners, 2nd graders, and 4th graders heard 4 stories about child actors who engaged in 1 action or 3 equifinal actions and caused a positive or negative outcome. The stories made no mention of the actors' anticipated outcome so that we could assess the children's inferences of whether the actors wanted and had tried to cause the outcome. Children also rated their liking for the actors and the actors' morality. Children's moral and liking judgments were not significantly differentiated by action condition. However, actors who caused positive outcomes received favorable liking and moral judgments, and actors who caused negative outcomes received neutral liking and moral judgments. Children's intentionality inferences varied by the actors' actions and were moderated by outcome valence. The authors discuss children's apparent use of the valence rule when inferring intentionality and their reluctance to judge harshly actors who cause negative outcomes when not privy to the actors' intentions.     

Error Theory and the Concept of Morality

Error theories about morality often take as their starting point the supposed queerness of morality, and those resisting these arguments often try to argue by analogy that morality is no more queer than other unproblematic subject matters. Here, error theory (as exemplified primarily by the work of Richard Joyce) is resisted first by arguing that it assumes a common, modern, and peculiarly social conception of morality. Then error theorists point out that the social nature of morality requires one to act against one's self‐interest while insisting on the categorical, inescapable, or overriding status of moral considerations: they argue that morality requires magic, then (rightly) claim that there is no such thing as magic. An alternate eudaimonist conception of morality is introduced which itself has an older provenance than the social point of view, dating to the ancient Greeks. Eudaimonism answers to the normative requirements of morality, yet does not require magic. Thus, the initial motivation for error theory is removed.     

Emotion,core affect,and psychological construction

As an alternative to using the concepts of emotion, fear, anger, and the like as scientific tools, this article advocates an approach based on the concepts of core affect and psychological construction, expanding the domain of inquiry beyond “emotion”. Core affect is a neurophysiological state that underlies simply feeling good or bad, drowsy or energised. Psychological construction is not one process but an umbrella term for the various processes that produce: (a) a particular emotional episode's “components” (such as facial movement, vocal tone, peripheral nervous system change, appraisal, attribution, behaviour, subjective experience, and emotion regulation); (b) associations among the components; and (c) the categorisation of the pattern of components as a specific emotion.     

Socio-cultural selection and the sculpting of the human genome: Cultures’ directional forces on evolution and development

This paper argues for culture as a significant determinant of the modern human genome. As progress in the fields of genetics and evolutionary biology have gained greater insights into evolutionary process, aspects of classical proposals explaining how phenotypic responses to environmental experience could make their way into the genotype have returned in new guises. Recent proposals recognize environmental context as a key source of genetic variation by directly altering selection pressures to mask and unmask adaptive value of expressed traits, by reorganizing the combination and expression of genes during ontogeny to provide novel variants for selection, and by influencing developmental trajectories through epigenetic systems acutely sensitive to ontogenetic contexts. The emergence of a robust human socio-cultural niche, shielding humans from more proximate evolutionary pressures that marked our ancestral evolution, has arguably provided the strongest directive force on modern human evolution. Language is discussed as an exemplar of a cultural niche with a powerful self-organizing dynamic and the potential to dramatically alter the human genome.     

A Behavioral Analysis of Morality and Value

Morality has long been conceived as divinely instituted, so otherworldly, rules meant not to describe or explain behavior but to guide it towards an absolute good. The philosophical formulation of this theory by Plato was later grafted onto Christian thought by Augustine and Aquinas. The equally ancient theory of the Greek sophist Protagoras (that the good is relative to personal preferences and morality to man-made social customs) was forgotten until revived in the 18th and 19th centuries by such empiricists as David Hume and J. S. Mill. Then it was dismissed again in the 20th century by G. E. Moore and W. D. Ross as naturalistic fallacy, that is, conflation of what is with what ought to be. However, those who took this dismissive attitude themselves made the reverse mistake of conflating what ideally ought to be with what actually is. In other words, they mistook ideals for actualities. As B. F. Skinner (1971) said in Beyond Freedom and Dignity, sorting things out requires behaviorist parsing of the good (the personally reinforcing) and duty (the socially reinforced).     

Compassion and purity: the ethics and boundary-making of Christian evangelicals

The paper explores the ethical attitude of Christian evangelicals in a church in Britain and how it affects boundary-making of their community. Evangelicals in the case study seek to be accepting of the person and to refrain from being judgemental. The paper distinguishes between the person-centred ‘ethic of compassion’ and the norm-centred ‘ethic of purity’. The ethic of compassion consists in accepting another and recognising the dignity of another based on shared humanity. It is a frame of mind that combines moral intention with the emotions of empathy and sympathy. In contrast, the ethic of purity privileges adherence to the moral order of the group over considerations for the person. The ‘compassionate’ frame of mind weakens boundaries, while the ‘pure’ frame of mind reinforces them. The boundaries of a community result from the interplay of the two ethics.     

Two boys—one event

The background of this paper is an investigation of child survivors from the Holocaust; in a study of interviews of these survivors, it could be concluded that past traumatic experiences are recovered not as memories (in the usual sense of the word), but as affects invading the present. Accordingly, affects seem to tell the story of the past traumatic experiences. In this paper, the author investigates two accounts (separately told by two survivors) of the same event in the Kielce ghetto. The two accounts present similarities, but also differences, and the author discusses these in relation to the concepts of historical and narrative truth, as well as in relation to construction and reconstruction, concluding that the interviews give a sketch of how the experiences have become idiosyncratically registered in the minds of the interviewees.     

道德概念的垂直空间隐喻及其对认知的影响

采用不同的研究方法考察道德概念的垂直空间隐喻表征, 及其对于人的认知的影响。实验1采用迫选法, 在明确要求被试把道德词放在垂直空间位置的上方或下方时, 发现在意识层面, 被试倾向于把道德词放在垂直空间的上部, 把不道德词放在垂直空间的下部。实验2采用无关任务法, 对实验词语作褒贬义判断, 实验结果发现, 道德词出现在空间的上方(相对于下方)时, 被试对道德词作褒贬义判断的时间短; 不道德词出现在空间的下方(相对于上方)时, 被试作褒贬义判断的时间则短。实验3通过记忆任务发现, 道德概念的启动使得个体高估了相继出现的客体的高度和长度, 不道德概念的启动使得个体低估了其高度和长度。三个实验的结果表明, 汉语道德概念的垂直空间隐喻具有心理现实性; 汉语道德概念的垂直空间隐喻既存在于无意识层面又可以在意识的层面显现; 汉语道德概念的垂直空间隐喻表征会影响对物体的高度和长度的估计, 表现为汉语道德概念隐喻表征的“认知偏移效应”。     

Sourcing stereotypes: constructing and challenging simplified knowledge

The social media uproar in Fall 2017 over a nursing textbook chart that presented generalised characterisations of minority groups generated an assumption that medical training needs more Religious Studies expertise. Analysing the sources that the chart cited, we trace the authors’ assertions to studies of varying quality and identify several specific processes involved in simplifying knowledge for dissemination, as the authors disregarded the limits of each specific study and ignored counter-evidence or otherwise evaded critical scrutiny. Comparing this example to examples from world religions discourse illustrates both differences and similarities in the process of constructing simplified presentations. While both presumably developed out of good intentions, they generate significant problems in their effort to shape material to support larger arguments. Thus, scholars across disciplines should critique and complicate their own processes for generating simplified knowledge.