论伦理命题的意义

元伦理学在有意无意之间坚持了伦理命题没有“描述性”意义的教条。从“意义单位”理论出发 ,一个语言单位 (语词、语句或话语 )的意义 ,内在于它与同类单位发生联系而构成更高层次语言单位的能力 ,因此 ,一个有意义的纯伦理命题应该是一个“实质蕴涵”的复合命题 ,即“‘应该A’蕴涵‘应该B’”。     

BEHAVIORAL MOMENTUM IN THE TREATMENT OF NONCOMPLIANCE

Behavioral momentum refers to the tendency for behavior to persist following a change in environmental conditions. The greater the rate of reinforcement, the greater the behavioral momentum. The intervention for noncompliance consisted of issuing a sequence of commands with which the subject was very likely to comply (i.e., high-probability commands) immediately prior to issuing a low-probability command. In each of five experiments, the high-probability command sequence resulted in a “momentum” of compliant responding that persisted when a low-probability request was issued. Results showed the antecedent high-probability command sequence increased compliance and decreased compliance latency and task duration. “Momentum-like” effects were shown to be distinct from experimenter attention and to depend on the contiguity between the high-probability command sequence and the low-probability command.     

Adjustment to hemodialysis treatment through behavioral controls

The present study was conducted to examine the hypothesis that compliant chronically ill patients, typically described as adjusted, reinforce more positive social environments using behavioral controls than noncompliant patients, typically described as maladjusted. Specifically, it is hypothesized that diet-compliant chronic hemodialysis patients emit significnatly more active involvement-in-treatment behaviors and more social behaviors than diet-noncompliant chronic hemodialysis patients. Subjects, who ranged in age from 30 to 77 years, were outpatients at a kidney center. Behavioral observations were conducted to assess the occurrence or frequency of (1) four involvement-in-treatment behaviors that are routinely taught to all patients and (2) two social behaviors, which were patient verbalizations and smiles. The results showed that compliant patients emitted significantly more involvement-in-treatment behaviors and smiles than noncompliant patients. Results support the proposed control framework that compliant, in contrast to non-compliant, chronically ill patients have recourse through positive behavioral controls when adjusting to the stresses of illness. It was proposed that through these controls, compliant patients reinforce positive environments rather than simply respond to life circumstances as given.     

INCREASING APPOINTMENT KEEPING BY REDUCING THE CALL-APPOINTMENT INTERVAL

We examined the effect of reducing the interval between a patient's call for an appointment and the appointment itself. In Experiment 1, patients calling a family planning unit of a public health department were assigned appointments within either 1 or 3 weeks of their call. Data on patient “shows” and “no-shows” were recorded weekly for 6 weeks. Show rates for those in the 1-week appointment group were significantly higher than those in the 3-week group. In Experiment 2, patients were assigned to appointment dates either the next operating clinic day (next-day group) or 2 weeks from the call date (2-week group). Show rates for those in the next-day group were significantly better than show rates for patients in the 2-week group. Clinic productivity, time spent with patients, and consumer satisfaction were also assessed. Implications for appointment scheduling are discussed.     

Religiosity and Secular and Ascetic Deviance

According to the antiascetic hypothesis, religiosity should be strongly related to behaviors that violate ascetic standards (getting drunk and using marijuana), but only weakly related to behaviors that violate social standards (violence and stealing). Using the second wave of the National Study of Youth and Religion, I tested the antiascetic hypothesis using a question about the most important basis for deciding what is morally right or wrong. Contrary to the antiascetic hypothesis, individuals who believe that God's law is the most important for deciding what is morally right or wrong, compared to those who believe that society is the most important, are not less likely to get drunk or use marijuana. Furthermore, for getting drunk and marijuana use, differences in behavior are not the result of different ethical standards (ascetic or social), but rather differences in the willingness to uphold those standards (is it OK to break moral rules).     

Distrustful Complacency and the COVID-19 Vaccine: How Concern and Political Trust Interact to Affect Vaccine Hesitancy

We test the hypothesis that COVID-19 vaccine hesitancy is attributable to distrustful complacency—an interactive combination of low concern and low trust. Across two studies, 9,695 respondents from different parts of Britain reported their level of concern about COVID-19, trust in the UK government, and intention to accept or refuse the vaccine. Multilevel regression analysis, controlling for geographic area and relevant demographics, confirmed the predicted interactive effect of concern and trust. Across studies, respondents with both low trust and low concern were 10%–22% more vaccine hesitant than respondents with either high trust or high concern, and 26%–29% more hesitant than respondents with both high trust and high concern. Results hold equally among White, Black, and Muslim respondents, consistent with the view that regardless of mean-level differences, a common process underlies vaccine hesitancy, underlining the importance of tackling distrustful complacency both generally and specifically among unvaccinated individuals and populations.     

Validating self-reported compliance with COVID-19 regulations: Demonstrating group-level sociodemographic self-reported compliance that mirrors actual morbidity rates

Using a novel approach, in this work, we establish an association between self-reported compliance with COVID-19 preventive behaviors and fear of the virus with morbidity rates (i.e., actual tests and their outcome). In two nationally representative samples that were collected in Israel during the first (April 2020: N = 507) and second (August 2020: N = 515) waves of the COVID-19 pandemic, participants responded to items assessing their compliance with the COVID-19 preventive behaviors and their fear of contracting the virus. Participants' compliance and fear self-reports served as a proxy for morbidity rates. Specifically, we assessed the association between sociodemographic variables (gender, age, or belonging to a minority group), self-reports, and morbidity rates (as reported in publicly open databases of the Israeli health ministry). We found that self-reports of compliance and fear were mirrored and aligned with actual morbidity rates across sociodemographic variables and studies. By establishing a clear connection between specific behavior (i.e., compliance with covid regulations) and emotion (i.e., fear of getting infected by the virus), self-reports and sociodemographic variables represent a real related phenomena (i.e., covid 19 morbidity rates), our findings overall validate numerous studies that used self-reports to assess compliance with COVID-19 preventive behaviors.     

Behavioral extremity moderates the association between certainty in attitudes about COVID and willingness to engage in mitigation-related behaviors

People generally intend to act more on beliefs and attitudes about which they have greater certainty. However, we introduce a boundary condition to the positive association between certainty and behavioral intentions—behavioral extremity. Uncertainty about a threatening issue like COVID-19 can be disconcerting, and we propose that uncertain people cope in part through increased openness to extreme actions like accepting risky medical treatments and aggression toward those defying mitigation policies. Testing this, we compiled and analyzed all the data on certainty about COVID-19 mitigation policies and willingness to engage in mitigation-related behaviors that our lab collected during the pandemic (6 samples, 20 behaviors, Ns up to 1496). External ratings of the behaviors' extremity moderated certainty-willingness associations: whereas greater certainty was associated with increased willingness to engage in moderate behaviors (the typical result), lower certainty was associated with increased willingness to engage in extreme behaviors, especially among those worried about becoming ill.     

Tightness shifts in the U.S. and China: Implications of tightening or loosening norms during the coronavirus pandemic

Emergent research identifies cultural tightness-looseness as an important factor for understanding cross-national outcome differences during the coronavirus pandemic. Because perceived tightness-looseness can be measured as an individual-level difference rather than a nation-level difference, and because tightness-looseness may shift during large-scale crises, we investigated whether such shifts occurred early in the coronavirus pandemic in both China (a relatively tight nation, n = 3642) and the U.S. (a relatively loose nation, n = 3583) across three cohorts. Tightness increased across cohorts in China and reduced across cohorts in the U.S. These changes transmitted corresponding indirect effects whereby compliance and institutional trust (scientific and government) about the pandemic were increased in China across cohorts, but decreased in the U.S. across cohorts. These patterns extend advice that national governments can increase compliance and trust via “tightening” by cautioning against norm-setters signaling the reverse (that norms about compliance are loose) given the outcomes observed in the U.S. samples.