中国礼文化的具身隐喻效应:蜷缩的身体使人更卑微

中国礼文化蕴含着丰富的隐喻机制,其中蜷缩的身体动作如弯腰、俯视、跪是与高社会地位群体社交的常用姿势。通过3个社会情境实验考察身体蜷缩程度与社会地位的隐喻效应。实验1显示与扩张姿势相比,保持蜷缩姿势的被试对被评价对象的社会地位评分更高。实验2控制被试的社交对象,发现与低社会地位人物相比,被试与高社会地位人物社交时身体蜷缩程度更大。实验3同时控制被试的身体姿势与视角空间,结果是跪姿被试比坐姿被试对被评价对象的社会地位评分更高,俯视被试比仰视被试对被评价对象的认同度更高。以上结果可证明中国礼文化中蜷缩身体姿势与社会地位的双向隐喻效应,同时,身体与空间的双重隐喻启动时其联结效应独立产生作用。     

The Normative Significance of Forgiveness

P.F. Strawson claimed that forgiveness is such an essential part of our moral practices that we could not extricate it from our form of life even if we so desired. But what is it about forgiveness that would make it such a central feature of our moral experience? In this paper, I suggest that the answer has to do with what I will call the normative significance of forgiveness. Forgiveness is normatively significant in the sense that, in its paradigmatic instances, forgiving alters the operative norms bearing on the interaction between the victim and the wrongdoer in certain characteristic ways. My project here is, first, to clarify the ways that paradigmatic cases of forgiveness alter the norms of interaction between victim and wrongdoer and to argue that it is in this respect that forgiveness is a normatively significant feature of our moral responsibility practices. Second, I show that most extant theories of forgiveness fail to explain the characteristic ways in which forgiving alters norms. Third, I offer a theory of forgiveness that accounts for this significant normative feature. I conclude by addressing two objections to my proposal.     

Common Knowledge and Reductionism about Shared Agency

Most reductionist accounts of intentional joint action include a condition that it must be common knowledge between participants that they have certain intentions and beliefs that cause and coordinate the joint action. However, this condition has typically simply been taken for granted rather than argued for. The condition is not necessary for ensuring that participants are jointly responsible for the action in which each participates, nor for ensuring that each treats the others as partners rather than as social tools. It is thus something of a mystery why the condition is so widely accepted. By rejecting three arguments that could potentially support it, I argue that reductionists should get rid of the condition. I show that two of the arguments fail. While the third argument is intuitively compelling, it builds on key premises that are unavailable to the reductionist.     

The Ethical Implications of Considering Neurolaw as a New Power

Caution is one of the orienting principles of neuroscience’s advance in different social spheres. This article shows the importance of maintaining caution in the area of neurolaw because of its risk of becoming a new power that is free from ethical discussion. The article’s objective is to note the principal ethical implications and limitations of neurolaw in light of six cases in which neuroscientific evidence was used in distinct ways. This study seeks to examine the precautions that should be taken in regard to the advance of neurolaw so as not to lose sight of its emancipatory interest.     

Sentiment de responsabilité pour le changement et l'innovation dans le contexte du comportement de santé : le rôle de la charge de travail cognitive,le leadership,l’autonomisation et la personnalité proactive

The innovation is one of the possible answers to the actual global competitive context able to foster and cope the high standards necessary for survival and competition of the organisations. The objective of this study, realized in the health context, is the exploration of the relationships between the innovative work behaviour and three antecedents (proactive personality, job cognitive demands and empowering leadership) trying to maintain the interactionist perspective between individual factors and context factors. These relationships have been investigated with a mediator role of felt responsibility to change, the individual belief that has a person when has feeling of responsibility in a realisation of transformations and new and constructive changes.     

元情绪的研究现状与展望

元情绪作为情绪智力的核心,是决定个体身心健康的必要条件.为系统考察元情绪的研究现状,采用定性和定量相结合的方式回顾以往研究,即先采用文献计量学的方法定量分析该领域研究的概况,然后在此基础上,对研究的具体内容从概念界定、测量工具和相关因素研究三个方面作进一步系统梳理.最后,对以往研究进行了总结和展望,为今后研究提供借鉴.     

The need for an effective development ethics

Development is entrenched within a Western, hegemonic framework. This can lead one to wonder if development ethics is, in fact, possible. Too many decisions are made and too many policies dominate an international development agenda that are guided by economic forces and national self-interests. Although development ethics has attempted to break through this situation, it has not had the impact that is needed. The current practice of ethics in development is too weak to have the impact needed to generate truly desirable change. In this paper, I offer some reflections and argue for a strong ethical approach in development.     

Strokes of Luck

This essay aims to reorient current theorizing about luck as an aid to our discerning this concept's true philosophical significance. After introducing the literature's leading theories of luck, it presents and defends counterexamples to each of them. It then argues that recent luck theorists’ main target of analysis—the concept of an event's being lucky for a subject—is parasitic on the more fundamental notion of an event's being a stroke of luck for a subject, which thesis serves as at least a partial diagnosis of the leading theories’ failure. Next, it develops an analysis of strokes of luck that utilizes insights from the recent luck literature. Finally, having set out a comprehensive new analysis of luck—the Enriched Strokes Account of lucky events—the essay revisits the initial counterexamples to the literature's leading theories and argues that the Enriched Strokes Account properly handles all of them.     

助人情境中幼儿知恩图报意识的发展

研究选取北京市某幼儿园3~6岁幼儿共118名作为研究对象。以助人任务为实验情境,设置了慷慨施恩者VS吝啬者（情境一）、施恩者VS好人（情境二）和传承知恩图报意识（情境三）三种情境,研究幼儿在三种不同助人情境下知恩图报意识的发展关键年龄及发展趋势。结果表明,在情境一和情境二中的知恩图报意识的发展关键年龄为5岁;情境三中幼儿知恩图报意识的发展关键年龄推测为6岁以后。各情境下知恩图报意识随年龄增长而提升。