从管理学名著《第五项修炼》看《易传》哲学

本文主要通过介绍《第五项修炼》的思想精髓,联系《易传》思想体系,在"真实的宇宙"、"德性原则""生命的意义"三个面向上展开比较和讨论,以深化对《易传》思想的理解。     

Everyday Morality

This essay explores the nexus between Buddhist discourse, moral reasoning, and aspects of indigenous ethnopsychology in a Shan community in northern Thailand. I suggest that these three strands of thought are routinely braided together in intricate ways and, furthermore, that some version of this conceptual arrangement is necessary in order for any moral thinking to take place. That is, all moral thought entails some conception of the way the world is structured (a conception that may or may not be based on religion) and some ethnotheory of human nature, both of which are culturally mediated. Finally, I discuss the implications of this view for our understanding of human agency and autonomy.     

Recentering Christian Ethics as Comparative Religious Ethics

The filial relationship between Christian ethics and Comparative Religious Ethics (CRE) need not be perniciously distortive and can be salutary for comparative work. I suggest that the suspicions about CRE as a disguised form of a “Christian ethical enterprise” are overstated and that we can appreciate the value of the legacy of Christian ethics for comparative work in the focal themes of emancipatory criticism and common morality. Both of these themes, even if influenced by Christian ethics, reflect more universal social‐moral problems that can be discerned in cross‐cultural contexts.     

A moral act,elevation, and prosocial behavior: Moderators of morality

Elevation refers to the feeling experienced when a moral act is witnessed. The current study sought to illuminate elevation by examining conditions under which elevation is amplified. Study 1 demonstrated that the character of the recipient of the moral deed moderates the relationship between witnessing a moral deed and experiencing elevation. Study 2 replicated the first and included a behavioral outcome measure: donation behavior. Study 3 considered an additional factor: the immoral act. Finally, to ensure the character of the recipient is not the sole moderator, Study 4 experimentally tested a second moderating variable (i.e. the effort required for completing the moral act). As a whole, these four studies consistently support Haidt’s conceptualization of elevation, open the door for a new path of theoretical exploration, and introduce a new line of applied research seeking to maximize prosocial behavior by exposing people to acts of morality.     

How do Children Evaluate the Gossiper of Negative Gossip?

In this study, we investigated how children evaluate gossipers. There are two conflicting ways in which children evaluate the gossiper of negative gossip about another person. One is that they perceive the gossiper of negative gossip as bad because saying something negative about another person can be seen as indirect aggression. The other is that they perceive the gossiper of negative gossip as good because such gossip is beneficial to regulate their relationship with the gossip's target. To address the issue, we asked 7- and 8-year-olds to choose the gossiper of negative gossip or the gossiper of neutral gossip as a cooperative partner and to distribute resources between the gossipers. We found that the children often did not choose the gossiper of negative gossip as a partner and did not distribute many resources to her, indicating a perception of the negative gossiper as bad. This suggests that children's evaluation of a gossiper is influenced by the valence of gossip rather than the value of gossip.     

Young infants are pro-victims,but it depends on the context

The current study examined whether and when young infants are sensitive to distressed others, using two experiments with a forced-choice paradigm. Experiment 1 showed that 5- to 9-month-old infants demonstrate a clear pro-victim preference: Infants preferred a distressed character that had been physically harmed over a matched neutral character. Experiment 2 showed that infants’ preference for a distressed other is not invariable, but rather depends on the context: Infants no longer preferred the distressed character when it expressed the exact same distress but for no apparent reason. These findings have implications for the early ontogeny of human compassion and morality, addressed in the discussion.     

White Picket Fences,White Innocence

Focusing on the cultural implications of the relationship between white segregationist Senator Strom Thurmond and his biracial daughter Essie Mae Washington‐Williams, this essay explores national narratives of whiteness, femininity, morality, and the institutionalization of sexual violence against black women.     

Interpreting our emotions

This essay looks at the important, but often neglected, contribution that self-interpretation makes to emotional self-knowledge. We engage in acts of self-interpretation when (A) we try to understand what it is that we are feeling, or, relatedly, what it is that we ought to be feeling. On such occasions, we draw upon social and personal narratives as well as on the emotional conceptual repertoires at our disposal. We also engage in acts of self-interpretation when (B) we try to ascertain the meaning or significance of an emotion, treating it as a datum, or piece of evidence, upon which to make inferences or further Interpretations. Although we often seem to have first-person privileged access to our mental states, the third-person strategy of self-interpretation can be a valuable source of self-knowledge. I focus here upon the role that self-interpretation plays in providing us with knowledge about our emotional experiences.     

WHY ZYGON? THE JOURNAL'S ORIGINAL VISIONS AND THE FUTURE OF RELIGION‐AND‐SCIENCE

This essay briefly examines the original visions of Zygon, how they helped explain the publication of a new journal, and what they imply for where we might be going today.