Why global justice matters

Why does global justice as a philosophical inquiry matter? We know that the world is plainly unjust in many ways and we know that something ought to be done about this without, it seems, the need of a theory of global justice. Accordingly, philosophical inquiry into global justice comes across to some as an intellectual luxury that seems disconnected from the real world. I want to suggest, however, that philosophical inquiry into global justice is necessary if we want to address the problems of humanity. First, in some cases, a theory of global justice is needed for identifying what counts as legitimate problems of justice. Second, even in obvious cases of injustices, such as the fact of preventable extreme poverty to which we know we have an obligation to respond, we cannot know the content and the limits of these obligations and who the primary bearers of these obligations are without some theoretical guidance. However, I acknowledge that philosophical inquiry on global justice risks becoming a philosophical parlor game if it loses sight of the real-world problems that motivate the inquiry in the first place. If global justice is to provide the tools for addressing the problems of humanity, it must remain a problems-driven enterprise.     

Effects of self–other decision-making on time-based intertemporal choice

The effects of self–other decision-making on intertemporal choice have been revealed in many studies using a monetary outcome. However, the outcome of intertemporal choice is not restricted to money; time is also a scarce and nonrenewable resource outcome. Thus, we conducted a series of experiments to address the effects of self–other decision-making on time-based intertemporal choice, a type of intertemporal choice that uses time as an outcome. Over the course of three experiments, differences in self–other decision-making were evidenced. Participants who made decisions for others were more likely to prefer the smaller but sooner (SS) option over the larger but later (LL) option and considered the gain of the SS option to be significantly greater than that of the LL option. Participants who made decisions for themselves were likely to prefer the LL option over the SS option. However, they considered the gains of the LL and the SS option to be indifferent. Changing the role of decision-making could affect the ability of individuals to consider the future consequences of their decisions. The effects of self–other decision-making on time-based intertemporal choice could be explained by the accounts of economic reasoning and construal level theory. The findings indicated that the effects of self–other decision-making on time-based intertemporal choice, which could be generated simply by rewording questions, can help individuals make optimal long-term choices without the need for increased control.     

First steps toward an understanding of procedural fairness

In four experiments, we tested whether 20‐month‐old infants are sensitive to violations of procedural impartiality. Participants were shown videos in which help was provided in two different ways. A main character provided help to two other agents either impartially, by helping them at the same time, or in a biased way, by helping one agent almost immediately while the other after a longer delay. Infants looked reliably longer at the biased than at the unbiased help scenarios despite the fact that in both scenarios help was provided to each beneficiary. This suggests that human infants can attend to departures from impartiality and, in their second year, they already show an initial understanding of procedural fairness.     

LYING TO THE NAZI AT THE DOOR

Moral philosophers and theologians have long debated the classic moral dilemma of lying to an intruder in order to save a refugee. This dilemma presents an especially difficult challenge to those who reject consequentialist reasoning. Many contemporary defenders of Thomas Aquinas have argued that lying is never permissible under any circumstances, but none has offered a satisfactory answer to the question of what one ought to do when facing such a dilemma. I argue that there can be no morally satisfying answer to this question, because every possible action will involve some degree of sin, even if lying is the least sinful action. This should not lead us to redefine what it means to tell a lie, nor to say that lying to the intruder is a good or right action; rather, it should lead us to acknowledge the tragic dimension of life in a fallen world.     

组织政治环境如何影响领导者公正准则遵从？

论文基于自我控制的强度模型,研究了组织政治环境作为情境因素影响领导者公正准则遵从的作用机制和边界条件。对来自某国有商业银行73位网点主任连续10个工作日的570个经验取样法的数据分析结果发现：(1)在个体内层次,领导者组织政治感知提高了自我耗竭,领导者职位任期削弱了该正向关系。(2)个体内层次自我耗竭对公正准则遵从的作用取决于个体间层次领导身份认同的程度：当领导身份认同较高时,二者关系为正;当领导身份认同较低时,二者关系为负。(3)当领导者职位任期较短且领导身份认同较高时,组织政治感知通过自我耗竭促进公正准则遵从;当职位任期较短且领导身份认同较低时,组织政治感知通过自我耗竭阻碍公正准则遵从。上述研究结论将公正准则遵从的前因研究从行为者中心视角拓展到情境中心视角,率先研究了组织政治感知的个体内变化及其影响,同时增进了对自我耗竭作用机制和边界条件的认识。     

White racism,civility, and the obligations of the socially privileged

Civility is a virtue associated with civic life, particularly with politics. This article briefly discusses civility as a moral principle requiring moral actions that give rise to the virtue of civility. Civility requires different practices on the part of persons with differential access to social power. In a white supremacist society, those with white privilege must avoid the temptation to use accusations of incivility to silence black voices. Suggestions are offered about how those with white privilege can fulfill their particular duties of civility in a racist society. Points include listening to hard truths and resisting retreat into white fragility.     

Les foyers de protection judiciaire de la jeunesse et la prise en charge des jeunes auteurs de délit : représentations sociales et réflexions autour de groupes d’adolescents et d’éducateurs

The educators’ work in juvenile justice residential communities and their capacity of affective attunement to the adolescent's needs is essential for the creation of a protective and enriching context for the adolescent and his life trajectories. This article aims to explore the social representations of educators and young people in residential communities in Italy, through the analysis of their discourses gathered during focus groups. Our results reveal the need to compare these representations and work to narrow the gap between the caregivers and the users, in order to improve the relationship between the different protagonists of the interaction and, consequently, the possibilities of good success of interventions.     

Evidence for Opportunity Cost Neglect in the Poor

People often neglect opportunity costs: They do not fully take into account forgone alternatives outside of a particular choice set. Several scholars have suggested that poor people should be more likely to spontaneously consider opportunity costs, because budget constraints should lead to an increased focus on trade‐offs. We did not find support for this hypothesis in five high‐powered experiments (total N = 2325). The experiments used different products (both material and experiential) with both high and low prices (from $8.50 to $249.99) and different methods of reminding participants of opportunity costs. High‐income and low‐income participants showed an equally strong decrease in willingness to buy when reminded of opportunity costs, implying that both the rich and the poor neglect opportunity costs. © 2017 The Authors Journal of Behavioral Decision Making Published by John Wiley & Sons Ltd.