TRUST: ON THE REAL BUT ALMOST ALWAYS UNNOTICED,EVER‐CHANGING FOUNDATION OF ETHICAL LIFE

Abstract: Following the lead of Annette Baier, this essay argues that trust relations provide the ethical substance of everyday living. When A trusts B, A unreflectively allows B to approach sufficiently close so as to be able to harm A. In order for this to be possible, A practically presupposes that B perceives A as a person and will hence act accordingly. Trust relations are relations of mutual recognition in which we acknowledge our mutual standing and vulnerability with respect to one another. A robust account of trust assumes: first, trust relations are primary and practical, and while monitored by reason, they are not rationally constituted; second, trust can sustain its practical primacy over moral reason because it is developmentally prior to reason; and third, trust relations can be the bearers of our worth and vulnerability because they are the developmental products of first love.     

The moral obligations of trust

Moral obligation, Darwall argues, is irreducibly second personal. So too, McMyler argues, is the reason for belief supplied by testimony and which supports trust. In this paper, I follow Darwall in arguing that the testimony is not second personal ‘all the way down’. However, I go on to argue, this shows that trust is not fully second personal, which in turn shows that moral obligation is equally not second personal ‘all the way down’.     

父母自尊与青少年主观幸福感间的关系:亲子信任与青少年自尊的链式中介作用

为了探讨父母自尊和青少年主观幸福感间的关系及其内在机制,本研究采用罗森伯格自尊量表、积极/消极情感量表、生活满意度量表和亲子信任关系量表,针对233对高中生及其父母进行调查。研究结果发现:(1)父母自尊与青少年主观幸福感显著正相关;(2)亲子信任在父母自尊与青少年主观幸福感之间起中介作用;(3)青少年自尊在父母自尊与青少年主观幸福感之间起中介作用;(4)亲子信任和青少年自尊在父母自尊与青少年主观幸福感之间起链式中介作用。该结果对于揭示影响青少年主观幸福感的因素,寻找到提升青少年主观幸福感的路径具有重要的理论和现实意义。     

公众政治参与和地方政府信任的关系:一个有调节的中介模型

研究聚焦政府宣传教育,考察公众政治参与和地方政府信任的关系。对2061名有效被试进行问卷调查并分析。结果发现:(1)政治参与显著正向预测地方政府信任;(2)活动有用性评价在政治参与和地方政府信任间起部分中介作用;(3)宣传教育频率负向调节政治参与和有用性评价的关系以及有用性评价的中介效应。上述结果表明,多渠道提升公众政治参与意识,合理把握政府宣传教育频率是促进地方政府信任提高的可选策略。     

On-road trust and perceived risk in Level 2 automation

To encourage appropriate use of driving automation, we need to understand and monitor driver’s trust and risk perception. We examined (1) how trust and perceived risk are affected by automation, driving conditions and experience and (2) how well perceived risk can be inferred from behaviour and physiology at three levels: over traffic conditions, aggregated risk events, and individual risk events.30 users with and without automation experience drove a Toyota Corolla with driving support. Safety attitude, subjective ratings, behaviour and physiology were examined.Driving support encouraged a positive safety attitude and active driver involvement. It reduced latent hazards while maintaining saliently perceived risks. Drivers frequently overruled lane centring (3.1 times/minute) and kept their feet on or above the pedals using ACC (65.8% of time). They comfortably used support on curvy motorways and monotonic and congested highways but less in unstable traffic and on roundabouts. They trusted the automation 65.4%, perceived 36.0% risk, acknowledged the need to monitor and would not engage in more secondary tasks than during manual driving.Trust-in situation reduced 2.0% when using automation. It was 8.2% higher than trust-in-automation, presumably due to driver self-confidence. Driving conditions or conflicts between driver and automation did not affect trust-in-automation.At the traffic condition level, physiology showed weak and partially counter-intuitive effects. For aggregated risk events, skin conductance had the clearest response but was discernible from baseline in  < 50%. Pupil dilation and heart rate only increased with strong braking and active lane departure assist. For individual risk events, a CNN classifier could not identify risk events from physiology. We conclude that GSR, heart rate and pupil dilation respond to perceived risk, but lack specificity to monitor it on individual events.     

Face‐Off: Facial Features and Strategic Choice

I study experimentally a single‐shot trust game where players have the opportunity to choose an avatar—a computer‐generated face—to represent them. These avatars vary on several dimensions—trustworthiness, dominance, and threat—identified by previous work as influencing perceptions of those who view the faces (Todorov, Said, Engell, & Oosterhof, 2008). I take this previous work and ask whether subjects choose faces that are ex ante more trustworthy, whether selected avatars have an influence on strategy choices, and whether individuals who evaluate faces as more trustworthy are also more likely to trust others. Results indicate affirmative answers to all three questions. Additional experimental sessions used randomly assigned avatars. This design allows me to compare behavior when everyone knows avatars are self‐selected versus when everyone knows they are randomly assigned. Random assignment eliminated all three effects observed when subjects chose their avatars.     

3～5岁幼儿基于面孔的信任判断的发展

本研究通过两个实验探讨了262名3~5岁幼儿基于面孔的信任判断能力及其年龄间差异。结果发现:(1)实验1中,当陌生面孔单张呈现时,3岁幼儿还不能正确地区分被成人评价为可信和不可信的面孔,而4、5岁幼儿已经能够基于面孔特征做出与成人基本一致的信任判断;(2)实验2中,当配对呈现可信vs.不可信两张面孔时,3~5岁幼儿都能够在日常交往情境中依据陌生交往者的面孔特征做出与成人基本一致的信任判断,并且随着年龄的增长,信任判断准确率逐步提高。这些结果表明幼儿从3岁开始已经能够基于面孔做出信任判断,随着年龄的增长,信任判断能力逐步发展。     

Empowering Muslim children’s spirituality in Malay Archipelago: integration between National Philosophical Foundations and Tawakkul (trust in God)

Multiple studies indicated that children raised to be spiritual were found to be happier, have more resilience and positive outlook towards life events. This paper attempts to explore and integrate the value of spirituality and religious practices. It is approached through the understanding and application of the tawakkul (trust in God) concept, as perceived from an Islamic viewpoint. This aspect is explored through the consolidation of the ‘believing in God’ component, as highlighted in the National Philosophical Foundations in Brunei, Indonesia and Malaysia to tawakkul. It will further seek to find the prospect of empowering Muslim children’s spirituality through such integration. This theoretical paper is based on the Islamic foundations and characteristics; its implementation and implications. The outcome illustrates indication of ‘divine involvement’ as the main essence of tawakkul; resulting sustainable religious, spiritual and moral enhancement. Moreover, an internalised and implicit form of tawakkul should be encouraged to promote self-understanding.     

职场负面八卦对科技人员创造力的影响机制研究

以职场“冷”暴力理论为切入点,采用层级回归和拔靴法对327份样本数据进行分析验证了职场负面八卦对科技人员创造力的影响机制。结论：职场负面八卦对科技人员的创造力有显著的抑制作用,人际信任在上述关系中起到中介作用;情绪智力在调节职场负面八卦和人际信任之间关系的同时,也调节了人际信任的中介作用,而且当科技人员的情绪智力水平较低时,人际信任的中介作用更为显著。     

Engagement in community activities and trust in local leaders as concomitants of psychological distress among Israeli civilians exposed to prolonged rocket attacks

Background and objectives: Present study, conducted in the aftermath of the 2014 Israel–Gaza conflict, investigated psychological toll of exposure to rockets attacks in a sample of residents of central and southern Israel. Analyses focused on the distress-protective functions of collectively grounded resources: engagement in community activities and trust in local leadership.

Design: This cross-sectional study was conducted between 2 and 3 months after the hostilities.

Method: Participants (N?=?764) were recruited by an online survey company that distributed a questionnaire assessing, in addition to focal predictors, sociodemographic factors and prior exposure to trauma. The outcome variables were post-traumatic stress disorder (PTSD) and nonspecific distress symptoms.

Results: Conservative regression analyses revealed that greater exposure to rocket attacks was predictive of higher levels of posttraumatic stress symptoms. Higher engagement in community activities exhibited a partial trauma-buffering function. However, higher levels of trust in local leaders appeared to exacerbate, rather than diminish, negative impact of rocket exposure on PTSD. Symptoms of psychological distress were not influenced neither by trauma exposure nor by stressor interactions with resources. Trust in local leadership exerted a beneficial main effect on distress.

Conclusions: Collectively based resources are important for coping in times of community-wide stressors, yet their role is complex.