What Provides Justification for Cheating—Producing or Observing Counterfactuals?

When people can profit financially by lying, they do so to the extent to which they can justify their lies. One type of justification is the observation and production of desirable counterfactual information. Here, we disentangle observing and producing of desired counterfactuals and test whether the mere observation is sufficient or whether one actually needs to produce the information in order to justify lying. By employing a modified version of the Die‐Under‐Cup task, we ask participants to privately roll a die three times and to report the outcome of the first die roll (with higher values corresponding to higher payoffs). In all three conditions, participants produce (roll the die) and observe the first die roll, which is relevant for pay. We manipulate whether participants produce and observe versus only observe the second and third die roll outcomes, which are both irrelevant for pay. Results reveal that people lie to the same extent—when producing and observing the counterfactuals, and when merely observing them. It seems that merely observing counterfactual information is sufficient to allow people to use this information to justify their lies. We further test whether creativity and moral disengagement are associated with dishonesty and replicate the finding showing that unethical behavior increases with creativity. Copyright © 2017 John Wiley & Sons, Ltd.     

On the Rag on Screen: Menarche in Film and Television

The purpose of this essay is to examine film and television representations of menarche from a critical, feminist perspective. A close analysis of scenes about menarche in 3 films and 4 television programs reveals implicit ideological messages of gender difference and gender stereotypes. Although these scenes appear to be positive and powerful challenges to menstrual communication taboos, they ultimately serve to reinforce media stereotypes of gender difference.     

"圣人深见《易》道之无穷"--朱熹治《易》理路刍议

朱的治<易>体会.本文据此考察了朱子治<易>理路:一是对<易>道和<易>书的定位,认为圣人所深见的<易>道不仅仅指<易>的生生之道,而且还涵<易>书本为卜筮而作的本义;二是对治<易>困境的省思,认为因<易>之本义被遮蔽,且<易>道还需经历见得之故,故<易>成为难读的"天书".得出:朱子认定只有达至"此心大段虚明宁静"之境后,方可像圣人一样"深见<易>道之无穷",证成"学<易>无大过"的生命境界.     

Affective Responses, Normative Requirements, and Ethical-Aesthetic Interaction

According to what Robert Stecker dubs the “ethical-aesthetic interaction” thesis, the ethical defects of a literary work can diminish its aesthetic value. Both the thesis and the only prominent argumentative strategy employed to support it the affective response argument have been hotly debated; however, Stecker has recently argued that the failure of the ARA does not undermine the thesis, since the argument “fails to indentify the main reason [the thesis] holds, when it in fact does.” I critically examine Stecker’s objection to the familiar versions of the affective response argument and the line of support for ethical-aesthetic interaction he proposes to install in their place. I conclude that neither is compelling; however, an important insight can be salvaged from his positive proposal, and I argue that the insight does, in fact, point toward a novel defense of the thesis.

两个世界与历史理念--一种历史观念的考察

两个世界与理性自由的理念构成了古希腊时代以来西方哲学-文化的基本传统和基本精神。这一传统直到马克思哲学产生后才受到了实践批判的深刻挑战。本文对这一历史过程作了概括性考察,认为在两个世界的张力结构与理性自由的基本理念之间存在着深刻的内在关联。本文不同意把持续了数千年之久的这样一种精神传统仅仅批判为唯心主义的简单化做法,认为有必要深入考察这种传统在西方哲学-文化史上的基本意义。在本文看来,两个世界与理性自由的理念在历史的前进发展中不断发生着内容的更新与转换,但只有在马克思唯物史观的实践批判中才得到了彻底的革命性变革。     

Is Wittgenstein's Resort to Ordinary Language an Appeal to Empirical facts?

There are two widely held views in the literature as regards Wittgenstein's philosophy. One says that Wittgenstein in his later work appeals to ordinary language in his effort to show how the philosophical problems can be dissolved, and the other says that his investigation is a grammatical one. This paper undertakes to examine what is meant by a grammatical investigation, especially in view of the fact that this investigation relies on empirical facts that have to do with linguistic usage. The examination is carried out by concentrating on what Wittgenstein has to say on the issue of knowledge – in particular, how the way we use the word contributes to the dismissal of Moore's answer to the challenge of scepticism. The conclusion is that Wittgenstein's resort to ordinary language is not typically empirical. The examples of ordinary usage that he cites may be contingent, but they could not have been different given the language games they are part of. The correct use of words Wittgenstein appeals to is not fixed by some kind of essence, but neither is it decided by a majority rule. It gets entrenched in a complex nexus of practices. Wittgenstein's reference to "use" instead of 'usage"and to "linguistic facts" instead of "sociological facts" lends support more to a logical than to an empirical investigation.     

Dialogue theory for critical thinking

A general outline of a theory of reasoned dialogue is presented as an underlying basis of critical analysis of a text of argument discourse. This theory is applied to the analysis of informal fallacies by showing how textual evidence can be brought to bear in argument reconstruction. Several basic types of dialogue are identified and described, but the persuasive type of dialogue is emphasized as being of key importance to critical thinking theory.     

What Will Become of Epiphanies? A Psychoanalytic Reading of James Joyce's “The Dead”

James Joyce's story, The Dead, is read in the tension between sameness, circularity, restraint, deadness as against possibilities for change, vitality, passion, and loving intimacy. The author plays two different readings of The Dead against each other to generate such tension in life and death struggles. Epiphanies are seen as beckoning us with the possibilities for radical transformation—an impossible illusion—but sufficient to tempt us to struggle against detachment, isolation, and restraint toward moments, of variable length, of intimate connectedness with ourselves and with others.     

ESCHATOLOGY IN THE POLITICAL THEORY OF MICHAEL WALZER

This essay examines the relevance of eschatological themes to the political theory of Michael Walzer. A distinctive eschatological hope is identified, which functions as a guide to thought throughout Walzer's writings, even though he seldom expresses it (and sometimes denies it). This analysis of Walzer's work demonstrates that eschatology is relevant to the contemporary discussion of justice, and conversely, that contemporary political theory can be a guide for the construction and evaluation of theological doctrines of eschatology. Any eschatology that enters into political debate in a modern, pluralistic society like the United States, however, must have at least one important characteristic: it must be informed by a profound sense of limitation.     

Psychology and the Bible: Three Worlds of the Text

While biblical scholars have all too often remained skeptical, preachers and pastoral counselors have always known, consciously or not, that the Bible is a richly psychological document. Until recently, psychological biblical criticism has been one of the hidden avenues of biblical interpretation, made more inaccessible due to the lack of organization and coherence within the literature. Recent shifts in the discipline of biblical studies, along with the increasing influence of psychological perspectives on the culture in general have made psychological approaches to the Bible more visible. It is useful to identify three dimensions or levels of the biblical text: the world behind the text, the world of the text and the world in front of the text. Such a division can help to identify the goals of a particular psychological approach and the appropriateness of its aims.