论大众道德

大众道德是指既满足个人自身的基本心理需求、价值需要和个人正当利益诉求,同时主观上没有损害他人、社会的故意,客观上没有造成他人、社会的损害后果的行为方式,在某种程度上该行为方式也常常是对他人和集体有利的。大众道德是时代的需要,也是道德榜样的基础。它非常重视道德义务与道德权利有效整合,并将其融汇在个体的工作和生活之中。     

Felt obligations to reciprocate to an employer,preferences for mobility across employers,and gender: Three-way interaction effects on subsequent voice behavior

Previous research suggests that employees engage in voice behavior to reciprocate for the positive treatment they receive from employers, but less is known about individual differences in employees' willingness to engage in voice behavior to that end. The present study proposes that felt obligations to the organization relate more strongly to voice behavior when employees also have stronger preferences for job stability (rather than job mobility). We also propose that this two-way interaction will be further moderated by gender; specifically, males who feel strong obligations to reciprocate and have strong preferences for job stability are especially likely to engage in voice behavior. Data collected from 209 employees over an 8-month period support both the proposed two-way and three-way interaction effects. Thus, while the norm of reciprocity is widely held, the effects of felt obligations to employers on voice behavior also depend upon both gender differences and individual differences in preferences for job stability.     

Resisting for other reasons*

Does a victim have to intend to resist oppression in order to discharge her obligation to do so, or is it sufficient to resist oppression intentionally in the course of pursuing other plans and projects of importance to her? I argue that resisting intentionally can be sufficient: given the ways that oppression interferes with the lives of victims, trying to counteract that interference by living the life you want is genuine resistance. Requiring that victims have justice-oriented or agency-preserving reasons before their actions count as resistance will distort or miss a wide range of everyday responses to oppressive burdens.     

心理咨询保密豁免规则的立法构建

《中华人民共和国精神卫生法》首次对心理咨询人员的保密义务做出原则性规定,与《中华人民共和国民法典》等法律规范形成了框架,但实践要求下保密豁免情形尚未形成系统性规则。基于隐私权保护和专业信任关系,探讨心理咨询保密义务的来源,提出遵循来访者对隐私的自我决定和“权益位阶理论”下保密豁免的正当性。明确心理咨询人员在涉及公共安全等利益时负有配合调查义务,面临自然人生命健康可能遭受非法侵害时的预警和保护义务以及针对未成年人和成年心智障碍者的强制报告义务,以期促进保障隐私权益和周全更优位利益的平衡。

     

Our obligations to future generations: the limits of intergenerational justice and the necessity of the ethics of metaphysics

Abstract

Theories of intergenerational justice are a very common and popular way to conceptualise the obligations currently living people may have to future generations. After briefly pointing out that these theories presuppose certain views about the existence, number and identity of future people, I argue that the presuppositions must themselves be ethically investigated, and that theories of intergenerational justice lack the theoretical resources to be able to do this. On that basis, I claim it is necessary to do the ‘ethics of metaphysics’ in order to fully comprehend what, if anything, we may owe future generations. I defend these claims against some important objections.     

Confidentiality, privacy, and the facilitating role of psychoanalytic organizations

Burgeoning external threats to confidentiality by claims to clinical information create unprecedented challenges for psychoanalysts. Internal threats arise from the use of clinical material for educational, scientific and historical purposes. Traditionally, confidentiality is considered a patient's right and an analyst's obligation; privacy is not usually stated as a professional requirement. Little consideration has been given to the impact of the confidentiality and privacy dilemmas that analysts encounter throughout their careers. There has been no systematic examination of the confidentiality policies of psychoanalytic organizations, nor has their role in facilitating maintenance of patient confidentiality and analysts' privacy been made explicit. The research reported here was undertaken to address these issues and to obtain baseline information about the current confidentiality policies and practices of psychoanalytic organizations in three English-speaking countries (Britain, Canada and the USA). The author discusses survey results in the light of the challenges which arise at each phase of the analytic career. She makes suggestions as to how psychoanalytic organizations can and should facilitate analysts' resolutions of contemporary confidentiality and privacy dilemmas.     

The paradoxes of permission an action based solution

The aim of this article is to construct a deontic logic in which the free choice postulate allow (Ross, 1941) [11] would be consistent and all the implausible result mentioned in (Hanson, in press) [5] will be blocked. To achieve this we first developed a new theory of action. Then we build a new deontic logic in which the deontic action operator and the deontic proposition operator are explicitly distinguished.     

Accueil des personnes âgées en EHPAD : entre liberté et sécurité. Ambivalence mais non ambiguïté du discours juridique

The aging population and ever-increasing host of seniors in institutions concerned lawyer. The law, in fact, ensures everyone in both exercise fundamental freedoms but also ensures compliance with security. This ambivalence is not without problems to care professionals.     

“Doc,There's Something I Have To Tell You”: Patient Disclosure to Their Psychotherapist of Unprosecuted Murder and Other Violence

The current investigation examines the incidence of clients telling their psychotherapists of committing violent crimes for which they have not been prosecuted. Thirteen percent of the psychologists surveyed indicated that on at least one occasion a client self-disclosed to them during a psychotherapy session that he/she had murdered someone, not including the killing of another person in the line of duty in the military or as a public peace officer. One third of the psychologists had clients self-disclose an unprosecuted incident of a sexual assault, and more than two thirds had clients self-disclose an unprosecuted incident of a physical assault during a psychotherapy session. Data are reported on psychotherapists' views of the impact of such disclosures on the psychotherapy relationship, adequacy of being informed regarding legal obligations after hearing such reports of violence, and adequacy of graduate preparation to deal with these clinical situations.     

Completing the incomplete: a defense of positive obligations to distant others

Global justice is, at its core, about moral obligations to distant others. But which obligations ought to be included is a matter of considerable debate. In the discussion that follows I will explicate and challenge two objections to the inclusion of foundationally positive obligations in our account of global justice. The first objection is based on the proposition that negative obligations possess and positive obligations lack a property necessary for a moral demand to be a matter justice. The second objection is that even the most trivial positive obligation becomes overly burdensome when applied to the global arena. And, though I do not offer any particular substantive account of positive obligations to distant others; I assess some of the implications that would arise were positive obligations to distant others to be included in our account of global justice.