IF OUR GENES ARE FOR US,WHO CAN BE AGAINST US? THOUGHTS OF A PRAGMATIST ON SCIENCE AND MORALITY

Abstract. The philosopher Michael Ruse accounts for the difference between hypothetical and categorical imperatives, and thus the origin of distinctively moral obligations like that of altruism, in genetic terms. This is part of an attempt to develop a philosophy that takes Darwin seriously by substituting respectable scientific entities, specifically those of evolutionary biology, for suspect theological or philosophical ones, like God or the transcendental ego, as a basis for addressing philosophical questions. Pragmatists take Darwin seriously, but in a very different way from that proposed by Ruse. Darwin introduced a “logic” into the study of living things—including human beings, the human mind, and culture— that leads philosophers to ask new and different questions about morality rather than trying to supply new answers to the same old questions. This essay contrasts these two different ways of taking Darwin seriously for purposes of philosophy and claims certain advantages for the pragmatist way over Ruse's.     

企业员工的组织支持感

采用实证研究的方法探讨了企业员工组织支持感的结构维度及其与相关行为变量的关系。研究表明,我国员工组织支持感的因素结构不同于西方的单维结构,而是包括工作支持、员工价值认同和关心利益的三维度结构模型。组织支持感对感情承诺和利他行为具有积极的影响作用。程序公平影响组织支持感的形成     

Selling Yourself: Titmuss's Argument Against a Market in Blood

This article defends Richard Titmuss's argument, and PeterSinger's sympathetic support for it, against orthodoxphilosophical criticism. The article specifies thesense in which a market in blood is ``dehumanising' ashaving to do with a loss of ``imagined community' orsocial ``integration', and not with a loss of valued or``deeper' liberty. It separates two ``domino arguments'– the ``contamination of meaning' argument and the``erosion of motivation' argument which support, indifferent but interrelated ways, the claim that amarket in blood is ``imperialistic.' Concentrating onthe first domino argument the article considers theview that monetary and non-monetary meanings of thesame good can co-exist given the robustness of certainkinds of relationship and joint undertakings withinwhich gifts can figure. It argues that societalrelationships are vulnerable or permeable to theeffects of the market in a way that those constitutiveof the personal sphere are not.General, more broadly political questions remainunanswered but the core of Titmuss's original andchallenging argument remains and can be presented ina defensible form.     

Does gratitude always work? Ambivalence over emotional expression inhibits the beneficial effect of gratitude on well‐being

The psychological benefit of gratitude has been well demonstrated in previous studies. However, when we examined these studies closely, we found that the moderators were rarely investigated, suggesting that further work is needed to explore the boundaries of gratitude In this regard, the authors have proposed that ambivalence over emotional expression might be a potential moderator that would inhibit the beneficial effect of gratitude on well-being. Two studies were conducted to examine our hypothesis. Study 1 consisted of 353 Taiwanese college students who completed the Gratitude Questionnaire-Taiwan version (GQ-T), Ambivalence over Emotional Expression Questionnaire (AEQ), and one question about subjective happiness. We found that ambivalence over emotional expression significantly moderated the effect of gratitude on happiness. To validate our findings in Study 1, 233 Taiwanese college students were recruited for Study 2, and they completed the GQ-T, AEQ, subjective happiness short-form UCLA loneliness scale, as well as the Center for Epidemiological Studies Depression Scale (CES-D). Both studies demonstrated that ambivalence over emotional expression moderated the relationship between gratitude and well-being indexes. Simply stated, the authors found that across the two independent samples, among students who are high in ambivalence over emotional expression, the beneficial effect of gratitude on subjective happiness was inhibited. However, the moderating pattern for loneliness and depression was contrary to our expectations, indicating that high ambivalence over emotional expression does not inhibit gratitude. Possible explanations and implications for social relationships and emotional expression are discussed.     

On The Reality of Tooth Fairies: A Review of The God Delusion

In The God Delusion, Richard Dawkins reviews the evidence for and against God. After considering arguments for a divine power, he says the main current one is that the characteristics of living creatures must be attributed to an all-powerful designer. Design is the only plausible account, because the excellent fit between each plant and animal and its environment could not possibly have appeared in one stroke by pure chance. Dawkins agrees that randomness could not have done the job, but he says that a designer is equally unlikely. The only viable explanation is evolution by natural selection, a process that operates without plan or design. He then turns to the adaptive value of religious belief. After failing to find any, he proposes that belief in divinities is the by-product of a powerful tendency to learn from others, an adaptive strategy produced by natural selection. Adults and other influential figures teach children many useful things, but they also train them to worship deities. Religious devotion is established through education, and it is maintained over generations by the social learning processes underlying all instances of cultural evolution. Dawkins'' arguments together with other problems encountered in describing evolutionary processes highlight the importance of social learning. His discussion leads the reviewer to assert that only by knowing the mechanisms of social learning is it possible to understand how biological and cultural evolution interact to produce life as we find it.     

Naturalizing Ethics: the Biology and Psychology of Moral Agency

Moral agency is a central feature of both religious and secular conceptions of human beings. In this paper I outline a scientific naturalistic model of moral agency making use of current findings and theories in sociobiology,developmental psychology, and social cognitive theory. The model provides answers to four central questions about moral agency: (1) what it is, (2) how it is acquired, (3) how it is put to work, and (4) how it is justified. I suggest that this model can provide religious and secular moral theories with a basis for a common understanding of moral agency.     

亲缘利他的不对称性：进化视角的分析

内含适应性理论是进化生物学和进化心理学中最重要的理论之一。该理论假设, 个体的亲属是其适应性的载体, 但亲属们的价值有所不同。大量研究发现, 亲属的利他行为表现出不对称性, 即遗传相关系数相同的亲属表现出不同的利他倾向。如祖父母对孙辈的投资中, 外祖母往往投入最多, 外祖父和祖母次之, 祖父投入最少。研究者用内含适应性理论来解释这种亲缘利他差异, 进而提出了“父亲身份不确定性”等具体的进化假设。未来研究中, 国内研究者应在正确理解内含适应性理论的基础上, 更多关注亲缘利他的不对称性, 采用多种数据采集方法和统一的评定指标。     

Manifestation of altruism: Perceptions among counselling students in the United Kingdom

Aims: The purpose of this study was to examine the applicability of a proposed model of the development of altruism, or unselfish caring for others, as perceived by counselling students in the UK. Method: Semi‐structured interviews were conducted with eight counsellors‐in‐training. The data analysis involved open coding, axial coding, and the development of a coding paradigm. Findings: The findings address the four factors (biological, cognitive, social learning, and religiosity/spirituality) proposed in the model. Additional themes included: (a) community development and sustainability, (b) altruism across the lifespan, and (c) the counselling profession. Implications: The findings suggest a relationship between altruism and counsellor success. This supports the integration of altruism within the counselling curriculum, as it relates to the British Association for Counselling and Psychotherapy (BACP) Ethical Framework (2010). Furthermore, the findings support future research focused on altruism.     

Altruistic values in children’s spirituality: a study of children’s responses to the terror attacks in Oslo and on Utøya and issues of education

In reactions to the terror attacks in Oslo and on Utøya on July 22, 2011, belief in an open society, hope and altruism played an important part. This has led to research on the role of such values in Norwegian democracy. The present study explores messages given by children right after the event, using an approach based on Mikhail Bakhtin’s philosophy of dialogue. Several issues of educational significance are discussed: the meaning of ritual in children’s thinking, coping with offending, death, and understanding children’s spiritual and religious thinking when confronted with a critical event. It is argued that hope and altruism seem to be natural parts of children’s spirituality, but these values are not self-evident in a society. This is a challenge to education.