Double Agents

Jennifer Herdt's Putting On Virtue argues for the theological and normative superiority of noncompetitive accounts of divine and human agency. Although such accounts affirm the indispensability and sovereignty of divine grace they also acknowledge human agents as active participants in their own moral change. Indeed, Herdt contends we cannot coherently describe the human telos as entailing a transformation of character without affirming that human agents meaningfully contribute to that change. Nevertheless, a recurrent worry in Putting On Virtue is that persons may view their growth in virtue as a personal achievement and that the pleasure of positive self‐regard will displace disinterested—and hence truly virtuous—moral aspiration. This discussion of Herdt's volume sympathetically canvasses her argument. It then looks briefly at the reflexive structure of human agency to consider the relationship between the human telos and the transformation of character, and to encourage a more generous attitude toward positive self‐regard.     

Alcohol as social lubricant.

This study examines how consuming alcohol differentially affects the communicative behavior and perceptions of high and low social self‐esteem (SSE) women as they engage in a brief interaction with a flirtatious male. Alcohol myopia theory proposes that alcohol affects behavior when it blocks a person's normal inhibitions about enacting a behavior. It was predicted that low SSE women would be more inhibited when talking to a flirtatious male than would high SSE women and, therefore administration of a social self‐esteem measure and random assignment to an alcoholic or nonalcoholic beverage condition, participants (N=50) talked with an attractive, flirtatious male confederate. Low SSE women were less anxious and self‐disclosed more when drinking than when sober, whereas high SSE women were not significantly affected by alcohol consumption. The discussion highlights the complex and often contradictory effects of alcohol consumption on social interaction.     

Taking Sin Seriously

Contemporary Roman Catholic ethics endeavors to take sin seriously by offering theologies of sin that emphasize it as a force and as a basic, personal orientation. Such efforts rightly counter the Catholic tradition's earlier reduction of sin to sins, and sins to external acts and moral culpability. But perhaps they go too far in this regard. By engaging Charles Curran, this study argues that inattention to sins undermines the theological referent of sin as a discourse that concerns more than moral culpability, obscures God as the source of freedom and value, and neglects the way in which acts express and sustain sin and fashion a personal orientation. Drawing on the work of Jean Porter, the essay shows that attention to sins highlights the historicity, particularity, and provisionality of human acts because of the theological referent and analogical character of sin and sins.     

The effects of violent video games on aggression.

Violent content video games such as Mortal Kombat and Doom have become very popular among children and adolescents, causing great concern for parents, teachers, and policy makers. This study cumulates findings across existing empirical research on the effects of violent video games to estimate overall effect size and discern important trends and moderating variables. Results suggest there is a smaller effect of violent video games on aggression than has been found with television violence on aggression. This effect is positively associated with type of game violence and negatively related to time spent playing the games. Directions for future programmatic research on video games are outlined.     

Can virtue be learned? An exploration of student learning experiences in ethics courses and their implications for influencing moral character

What does it mean to teach virtue, or to learn it? We consider this question through an institutional review board (IRB) supported research study attending to student learning experiences in undergraduate ethics courses at a Catholic university with an explicit commitment to social justice. This essay draws on and interprets qualitative data concerning the outcomes of select pedagogical approaches that involve exposing students to the experiences of others: the use of narratives; participation in structured experiential learning activities; and community engagement through deep listening and facilitated dialogue. We focus our interpretation around the implications of these pedagogies in relation to student understanding of and attitudes regarding three character traits identified as “other‐regarding” virtues in theological and philosophical scholarship – altruism, compassion, and solidarity. This paper considers the implications of these pedagogies and the practical effects of different sorts of teaching strategies on students' self‐understanding as moral agents.     

Effects of information load, sensory modality, and age on paced inspection performance

The effects on paced inspection performance of amount of stimulus information, presentation of information visually, as opposed to visually and auditorily, and age were investigated. In comparison to performance with one sequence of visual information, correct identifications of signals declined and false alarms increased when two sequences of visual information were monitored. Increasing the number of classes of signals in the two sequences did not significantly affect performance. However, when one of the two sequences was presented visually and the other auditorily, performance improved. There was a tendency for performance to be lower among older subjects in most experimental conditions.     

How Sin Works: A Review Essay

Levinas's ethics of other-centered service has been criticized at the theoretical level for failing to offer a conception of moral agency adequate to ground its imperative and at the practical level for encouraging self- hatred. Levinas's explicit resistance to the incorporation of the phrase "as yourself" in the Judaeo-Christian love command might seem to validate the critics' complaints. The author argues, on the contrary, that Levinas does offer a strong and compelling conception of moral agency and that his ethics, properly understood, does not entail self-abnegation. Levinas's attempt to counter excessive and manipulative self-concern and self-inflation by insisting on the dependent and situational position of the self has been wrongly overinterpreted as an abandonment of the self and its just claims. The author seeks to establish a more balanced understanding by focusing attention on the "ethics of welcome", on Levinas's distinctive conception of passivity, and on the role of the "third" in all human relations.     

The End(s) of Mercy

In philosophy and in religious ethics, accounts of mercy are typically developed in relation to justice. The essays in this focus issue each insist on an integral connection between mercy and justice, yet each reconfigures that relationship by arguing that mercy is best understood as a normative response to others in their need. Defining mercy as our response to others’ need highlights the value of mercy as an effective public virtue, grounded in realism about the human condition and focused on reparative and restorative action.