Emerging Tapestry: An Evangelical Lutheran Social Ethic

This article argues that an identifiable social ethic is emerging in the social teaching documents of the Evangelical Lutheran Church in America. Reading across the body of teaching and policy it becomes evident how conscientious attention to Lutheran themes and commitments at the interface with contemporary social analysis and questions has produced a coherent ethic. That is, it is relatively comprehensive, responsibly consistent, and remarkably cogent with an identifiable moral imperative and mode of reasoning. The paper delineates the character of this responsibility ethic across the five dimensions of ethics.     

John Calvin on the Christian's Social Responsibility: Cultural Activist or “Modest Social Reformer”?

Recently there have been heated discussions between Reformed theologians who embrace the two‐kingdoms doctrine and proponents of the Neo‐Calvinist tradition on whether Calvin held social transformationist views. This article examines the debate and argues that Calvin did not interpret the kingdom as a progressive social‐transforming reality that gradually establishes God's future eschatological reign on earth. Instead, he regarded Christ's present reign as a “backward”‐reaching reality that restores God's original created order. At the same time Calvin did not make a sharp categorical distinction between the spiritual and civil realms but depicted the civil and spiritual order as two regiments of God's one reign that mutually aid and assist each other.     

Workplace mobbing: How the victim’s coping behavior influences bystander responses

Victims of workplace mobbing show diverse coping behavior. We investigated the impact of this behavior on bystander cognitions, emotions, and helping toward the victim, integrating coping literature with attribution theory. Adult part-time university students (N = 161) working at various organizations participated in a study with a 3(Coping: approach/avoidance/neutral) × 2(Gender Victim: male/female) × 2(Gender Bystander: male/female) design. Victims showing approach (vs. avoidance) coping were considered to be more self-reliant and less responsible for the continuation of the mobbing, and they elicited less anger. Continuation responsibility and self-reliance mediated the relationship between the victim’s coping behavior and bystanders’ helping intentions. Female (vs. male) participants reported more sympathy for the victim and greater willingness to help, and female (vs. male) victims elicited less anger. Theoretical and practical implications of the findings are discussed.     

信札中的微观心理学历史:黄翼形重错觉研究报告的曲折境遇

本文透过微观历史的视角,以黄翼与周先庚、吴有训等人的10余封通信为素材,还原了黄翼两篇形重错觉研究报告的评审与发表过程,揭示出黄翼与审稿人汪敬熙、主编吴有训、好友周先庚以及导师格塞尔之间的冲突、协商和合作的复杂学术互动。这些信札作为私人交流的媒介,记录了当时心理学知识生产中局部的、互动的、存在于特定关系之中的思想、计划和动机。信札中的对话涉及到当时心理学学术成果评审的几方面核心问题:评审标准和流程、写作语言规范、学术权威、同行举荐、创新性认可、文献引用等诸多问题。本文进一步以科学知识社会学的视角对这些问题进行分析,解构学术"象牙塔"的传统形象,以此揭示和反思心理学知识生产的内在过程。     

In defense of non-reactive attitudes

Abolitionism is the view that if no one is responsible, then we ought to abandon the reactive attitudes (e.g. resentment, contempt, and guilt). Proponents suggest that reactive attitudes can be replaced in our emotional repertoire by non-reactive analogues (e.g. sadness and disappointment). In this paper, I dispute and reject a common challenge to abolitionism according to which the reactive attitudes are necessary for protesting unfairness and maintaining social harmony. While other abolitionists dispute the empirical basis of this objection, I focus on its implications. I argue that even if non-reactive analogues cannot perform the interpersonal and social functions of reactive attitudes, it does not follow that the losses of abandoning them outweigh the gains of retaining them. The force of the challenge rests on a mistake, identified by John Stuart Mill among others, that is common when evaluating entrenched social practices.     

Self-compassion promotes positive adjustment for people who attribute responsibility of a romantic breakup to themselves

Attributing responsibility for a romantic breakup to the self can have dual effects on psychological adjustment, exacerbating disruptive thoughts and feelings, yet also increasing the likelihood of positive changes. Three studies (N = 441) examined whether these dual effects associated with attributing responsibility for a romantic breakup to the self are moderated by self-compassion. Supporting this assertion, trait self-compassion predicted better romantic outlook (Studies 1 & 2), and induced self-compassion predicted greater intended future romantic partner appreciation (Study 3), among people who attributed greater responsibility of a breakup to themselves. In addition, higher trait (Study 2) and induced self-compassion (Study 3) boosted self-improvement motivation with regard to future relationships among participants who attributed responsibility of a romantic breakup to themselves. These adjustment-promoting tendencies associated with self-compassion held controlling for a range of variables known to impact romantic breakup adjustment (e.g., self-esteem, attachment styles, and prior relationship characteristics). We discuss possible mechanisms for these effects and broader implications for future self-compassion research.     

Climate justice after Paris: a normative framework

This paper puts forward a normative framework to differentiate between the climate-related responsibilities of different countries in the aftermath of the Paris Agreement. It offers reasons for applying the chief moral principles of ‘historical responsibility’ and ‘capacity’ to climate finance instead of climate change mitigation targets. This will (i) provide a normative basis to realize the goal of climate change mitigation while allowing for developing and newly industrialized countries to develop economically and (ii) offer an account of the distributive principles that can regulate climate finance. This is a real-world interpretation of the 1992 UNFCCC principle of ‘common but differentiated responsibilities’ that takes into account the progress accomplished at the COP21 in Paris and offers a solution to the still unsolved problem of differentiated responsibilities. This paper offers an application of this proposal to the Green Climate Fund.     

Decisions about a crime: downward and upward counterfactuals

Deciding about people’s responsibility, intentions and need for punishment is particularly hard and it may be often associated with counterfactual thinking, which refers to the creation of mental alternatives to actual events. Ninety-three participants were asked to generate downward or upward counterfactuals regarding a given criminal event and, then, to give judgments about defendant’s predictability, responsibility, intentionality and punishment. Results showed that downward counterfactuals had led people to judge the event less intentional, the defendant less responsible and, therefore, to give him a less severe punishment (vice versa for upward). The relationship between counterfactuals and intentionality judgments was partially mediated by the perceived defendant’s predictability of the negative outcomes. Finally, downward counterfactuals were linked to a greater focus on the context (external factors), whereas upward counterfactuals on the defendant/victim’s behaviours (internal factors). Findings were discussed considering both theoretical decision-making models and applications on the judicial field.     

A Neo-Kantian foundation of Corporate Social Responsibility

‘Corporate Social Responsibility (CSR) is conceptualized in many ways. We argue that one cannot be indifferent about the issue of its conceptualization. In terms of methodology, our position is that any conceptual discussion must embed CSR in political theory. With regard to substance, we link up with the discussion on whether CSR must be defined on the basis of a tripartite or a quadripartite division of business responsibilities. We share A.B. Carroll’s intuition that a quadripartite division is called for as a basis to define CSR. However, defending the quadripartite division of business responsibilities requires that the distinctions between economic, legal, ethical and discretionary business responsibilities be made intelligible. Carroll’s account is defective in this respect. We argue that contemporary Neo-Kantian political ethics is able to make sense of these distinctions, because of its specific interpretation of liberalism. Interestingly, from a conventional liberal perspective this interpretation of liberalism is atypical, as it extends public morality beyond the domain of the law.

Piece of cake? Allocating rewards to third parties when fairness is costly

Reactions to third-party inequality were investigated in three experiments. In Experiment 1, 52 undergraduates allocated money between themselves and two others. Preferences for equal and unequal distributions were also rated. The results show that people are averse to inequalities between themselves and others, and to inequalities between others. Post-experimental ratings indicate that egocentric equality, third-party equality, and max–min preferences are important motives. The findings were replicated in Experiment 2, where 74 undergraduates allocated compensation for a previously conducted task, and in Experiment 3, where 112 participants rated preferences. In these experiments random determination of rewards to third parties altered participants’ behavior and preferences. The results indicated that random determination decreases the importance of all fairness motives while increasing the importance of monetary payoff. While people still care about economic equality under these conditions, contextual factors, such as perceived responsibility for unfair outcomes, seem to alter the impact of fairness.