儒家视野内的怨及其化解

儒家以怨的发生、危害和化解为理论框架,构建了个体和社会怨情的理论体系。道德人格的缺失是个体怨情产生的根本原因,耽溺于利、为善以求福报和不忘旧恶是个体怨情产生的直接原因。个体怨情压抑于心,危害着心理健康,扭曲着道德人格。儒家通过涵养道德人格化解个体怨情的路径可以概括为:求仁而得仁则无怨; 忠恕则无怨; 安于礼乐则无怨; 诗可以怨; 以直报怨。社会怨情的产生主要源于苛政、不公和重刑轻教。社会怨情是社会动乱的根源。儒家化解社会怨情的路径可以概括为:闻怨而敬德迁善则民无怨; 政均则民无怨; 仁政则民无怨。     

Inarticulate Forgiveness

Influentially, Pamela Hieronymi has argued that any account of forgiveness must be both articulate and uncompromising. It must articulate the change in judgment that results in the forgiver's loss of resentment without excusing or justifying the misdeed, and without comprising a commitment to the transgressor's responsibility, the wrongness of the action, and the transgressed person's self‐worth. Non‐articulate accounts of forgiveness, which rely on indirect strategies for reducing resentment (for example, reflecting on the transgressor's bad childhood), are said to fail to explain forgiveness. This paper argues that the articulateness condition is not a necessary condition for forgiveness. It responds to numerous objections advanced against non‐articulate accounts, including the claim that the resentment‐mitigating practices they involve amount to excusing. Appealing to P. F. Strawson's distinction between objective and participant attitudes, it argues that forgivers can take transgressors to be detrimentally causally shaped by their past while holding them to be morally responsible.     

Multiracial Identity,Color‐Blind Racial Ideology,and Discrimination: Professional Counseling Implications

Because of the expansive multiracial population growth in the United States, the authors explored multiracial identity integration (MII), color‐blind racial ideology (CBRI), and discrimination using regression analyses with 288 individuals. CBRI and discrimination significantly correlated and predicted MII, with 15.3% of the variance explained by discrimination and CBRI. Moderation analysis revealed that CBRI did not moderate the relationship between discrimination and MII. Continued research among multiracial individuals is recommended to better understand the CBRI and racial identity link.     

Psychiatric Diagnoses and Clinical Characteristics of Asian American Youth in Children's Services

This study examined the psychiatric diagnoses and clinical characteristics of the 981 Asian American children enrolled in the first phase of the Comprehensive Community Mental Health Services for Children and Their Families Program. Asian Americans were less likely than non- Asian Americans to receive diagnoses of depression and ADHD and more likely to receive diagnoses of anxiety and adjustment disorder. As compared to non-Asians, Asian Americans were significantly more likely to be rated with severe functional impairment in community role performance, self-harmful behavior, and thinking. There was also a trend for fewer externalizing behavior problems. Implications for research and practice are discussed.     

Race and Women's Identity Development: Distinguishing Between Feminism and Womanism Among Black and White Women

Black and White women may experience feminist identity development differently, and the womanist (Ossana, Helms, & Leonard, 1992) and feminist (Downing & Roush, 1985) identity development models may differ in their ability to capture those experiences. Black (n = 29) and White (n = 94) female college students completed a questionnaire that included feminist identity, womanist identity, and self-esteem scales. Results provided partial support for the hypothesis that Black women would agree more strongly with the womanist model, whereas White women would agree more strongly with the feminist model. In addition, the womanist model better differentiated between stages of identity development than did the feminist model for Black women. Results also partially supported the hypothesis that race would moderate the relationships between the womanist and feminist identity models and self-esteem.     

Acceptability of racial microaggressions among Asian American college students: internalized model minority myth,individualism, and social conscience as correlates

ABSTRACT

How much someone finds a racial microaggression to be acceptable can vary. We focus on the acceptability of racial microaggressions among Asian American college students, in relation to cultural and religious variables. We predicted that internalized model minority stereotype and individualism will be associated with being more accepting of microaggressions. We predicted that social conscience, or the belief that the church should be active in social justice, will be associated with being less accepting of microaggressions. Results based on 102 Asian American students indicated that vertical individualism predicts greater acceptance of microaggressions, and results based on 77 Christian individuals out of the 102 participants indicated that social conscience predicts less acceptance of microaggressions. Excessive individualism may lead one to ignore the impact of racism and have a greater tolerance for microaggressions, whereas social conscience may support participation in social justice efforts, which may lead to a greater awareness of microaggressions.     

Racial Diversity or Cultural Safety?: Utilizing Social Identity to Understand the Choice of Racially Segregated Neighborhoods among Middle Class African-Americans

Adding to a growing body of work on the psychology of neighborhood choice, the present research examined middle class black attitudes regarding owning homes in majority white and majority black communities. The principal source consisted of interviews with 35 black middle class homeowners which were subjected to narrative analysis to identify (i) whether and to what extent participants identified with the county in which they lived; (ii) features of their perceived experience responsible for any such identification; and (iii) any attitudes about living in predominately white and predominately black counties that acted as limits to identification. Although homeowners from each county (majority white and majority black) typically favored the county in which they lived, results point to complex motivations that were influenced by negative racial experiences, conceptually different understandings about the value of diversity, and other factors.     

内隐刻板印象研究综述

内隐刻板印象是存在的,并且比较集中地体现在内隐种族刻板印象、内隐性别刻板印象等方面.在相关研究的基础上,逐渐形成了判断潜伏期测量、投射测量等有效捕捉和研究内隐刻板印象的间接测量方法.     

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.     

Discussing Racial Justice in Light of 2016: Black Lives Matter,a Trump Presidency,and the Continued Struggle for Justice

The broad fields of ethical reflection on racialization, racial justice, black liberation theology, and queer theology of color must come to terms with the year 2016, which can be framed on one side with the Black Lives Matter movement, and on the other side with a presidential election cycle in which racism and racial justice played particularly salient roles. Against this backdrop, this book discussion looks at recent literature on racial justice asking three questions. How does historical consciousness shape contemporary ethical thought on racial justice? In what ways do the intersectionalities of gender and sexuality, immigration and transnationality, class, and contemporary culture present particular challenges and new possibilities? And how do the ethical frameworks of religious traditions contribute to the development of public theology for racial justice? The conclusion considers how religious ethics concerned with racial justice does harm or contributes to religiously grounded responses to racial injustice. Reflection on these questions points to the need for ongoing engagement with the black experience—broadly construed and within the context of multiple intersections—in the United States and globally in ethical analysis. However, this in turn makes particular and critical demands on how it is that we are to both teach and read religious ethics and political theology at our institutions, as well as in the churches.