Moral Emotions and Social Activism: The Case of Animal Rights

Why do some people and not others become involved in social movements? We examined the relationships between a moral emotion—disgust—and animal activism, attitudes toward animal welfare, and consumption of meat. Participants were recruited through two social networking websites and included animal activists, promoters of animal use, and participants not involved in animal-related causes. They took an online survey which included measures of sensitivity to visceral disgust, attitudes toward animal welfare, and frequency of meat eating. Animal activists were more sensitive to visceral disgust than were promoters of animal use or nonaligned participants. Disgust sensitivity was positively correlated with attitudes toward animal welfare but not with meat consumption. The relationship between animal activism and vegetarianism was complex; nearly half of animal activists ate meat, and half of the vegetarians did not consider themselves to be animal activists. We argue that conflicts over the moral status of animals reflect fundamental differences in moral intuitions.     

文化的区隔:电视文化与社会分化

20世纪90年代以来,随着我国电视 事业的迅速发展,电视文化也随之发展起 来并已经开始深入影响到人们的日常生活。电视文化被认为是继印刷文化之后的又一种新型人类文化形态。科学技术与人文精神的高度融合是这一文化的显著特点。同时这种文化又具有更多消费文     

The Role of Second-Order Belief-Understanding and Social Context in Children's Self-Attribution of Social Emotions

Children's self-attribution of social emotions was hypothesised (i) to be related to their second-order belief-understanding and (ii) to be more strongly related to social- conventional than moral rule violations. Thirty children aged between 4 and 7 years were presented with Sullivan, Zaitchik & Tager-Flusberg's (1994) second-order false belief task and with four hypothetical scenarios in which they were required to imagine that they had violated particular moral and social conventional rules. As predicted, the self-attribution of social emotions was significantly related to second-order belief understanding, primarily in social-conventional rather than moral contexts.     

The Nature of Social Responsibility: Exploring Emancipatory Ends

Social responsibility (SR) initiatives within a corporate environment (CSR) continue to be met with deep scepticism. My concern is with exploring this scepticism, which I argue is due to there being more to the underlying objectives of SR than has previously been investigated. I begin by outlining and substantiating my project as a social ontological enquiry, one in which I unpack key concepts to reveal the nature of SR. These ontological findings then underpin my argument that SR is problematically grounded in liberalist thinking, and CSR is in fact just one manifestation of SR. I advance the thesis that SR has emancipatory ends, of meeting human needs and flourishing, and that it is best explicated using feminist care ethics. The argument is then focussed on both shoring up and advancing the emancipatory project of SR. The scepticism of interest is revealed to be the incongruity between care and business; that businesses are deemed as being incompatible with SR, at least in their present capacity. Any claims to the contrary by the business community are branded inauthentic and the aforementioned scepticism ensues. The paper concludes with a brief discussion concerning implications for CSR initiatives and future changes and developments are considered.     

The Nature of Social Competence: A Theoretical Review

Consistent with much of the research literature, social competence is defined as effectiveness in social interaction. Effectiveness is broadly considered, and includes both self and other perspectives. Social competence is viewed as an organizing construct, with transactional, context-dependent, and goal-specific characteristics. Four general approaches to the operational definition of social competence are identified: social skills, sociometric status, relationships, and functional outcomes. A Prism Model of social competence is presented, based on theoretical, index and skills levels of analyses. The implications of the Prism Model for developmental, gender, cultural, assessment and intervention issues are also discussed.     

The Not Altogether Social Construction of Emotions: A Critique of Harré and Gillett

Are emotions like sneezes, unwilled, mechanical, or are they like judgments; are they entirely social constructions? Harré and Gillett believe that emotions are exclusively judgments. We argue that their view misses something important. Imagine a person quaking in anger. Both we and Harré and Gillett believe that he is angry only if he has made an implicit judgment, such as I have been transgressed against. But it is the quaking, not the judgment, that gives authenticity and force to the expression of anger. The quaking does not clarify what the actor means but rather it clarifies the relation of the actor to the meaning of his display. What makes it a genuine expression of anger and not a joke or performance is that the quaking is beyond the will. Bodily displays are not necessary to make expressions authentic; anything that shows that the expression is beyond the will will do, for instance, obsessive thoughts, intrusions, or an inability to concentrate. For Harré and Gillett emotions both as displays and feelings do not merely embody judgments but are also speech acts. We argue that an expression, a feeling or flitting through the mind, cannot be a speech act since only the overt can fit into the convention, the strictures of a community. Nor is the display merely a speech act. Since for an emotional display to be genuine it must slip from the lips unbidden. Further, a speech act account makes the emotions arbitrary; they imply that the set of possible emotions is open. We think, on the other hand, that only some sorts of judgments can become part of an emotion; judgments that relate to things that are important enough in a particular culture that judgment display and feeling are linked together involuntarily.     

技术:人的本质构成

人的本质是人通过技术自己构成的。技术存在着两面性 ,它把自由由潜能带向现实 ,自由只有依靠技术才可能表达出来 ,因为正是技术展开了人的可能性空间。但同时技术所展开的每一种可能性空间 ,都必然会失去更多的可能性 ,使丰富的可能性单一化。当代技术为着合用和效率所展开的工业世界 ,确实更多地表现了技术的后一方面。对整个人类而言 ,技术既是主体彰显自我力量的象征 ,也是自我毁灭的力量。这是技术根深蒂固的二元性。     

教育知识与圣俗二分：从涂尔干到伯恩斯坦

“知识是一种社会建构”命题是涂尔干研究人类总体知识的落脚点,也是伯恩斯坦理解教育知识的社会性质的起点。本文试图重新理解涂尔干这一重要却不断被误解的命题,从“圣俗二分假想”入手,还原涂尔干知识社会学背后的问题意识,并呈现伯恩斯坦对圣俗二分的思考。研究发现,伯恩斯坦一方面继承和推进了涂尔干对知识及其社会基础的思考,从双重社会性假设出发阐释了教育知识的分类原则,另一方面也阐明了圣俗二分所蕴含的教育解放的可能性。     

社会政策的基本逻辑--兼论社会工作者的角色

社会工作者在具体的社会政策处境下应该承担什么角色?教育、倡导、评估?还是行动、组织、反思?无论社会工作者采取什么角色,都与社会工作者对社会政策的理解密切相关。本文希望通过对社会政策基本逻辑的探讨,揭示各种社会政策背后的理论假设和信念,以便明了社会工作者所处的社会位置以及应采取的策略。     

Popular and Rejected Children's Reasoning Regarding Negative Emotions in Social Situations: The Role of Gender

Two studies compared popular and rejected children's reasoning regarding social interactions involving negative emotions. The first study, with 23 rejected and 23 popular 10‐ to 11‐year‐olds, involved hypothetical social scenarios where a classmate ‘victim’ was likely to experience a negative emotion. Although popular and rejected children both recognized negative emotions and were equally likely to suggest helping behaviour to aid the victim, there were gender effects on the type of helping behaviour suggested. Specifically, popular girls were significantly more likely to offer comforting behaviour than advice whereas popular boys offered advice more than comfort; no such preferences were exhibited by the rejected children. Furthermore, popular girls were significantly more likely than other children to refer to emotional states when justifying their helping response. In the second study, 30 popular and 30 rejected eight‐ to 10‐year‐olds identified the motives behind story characters' efforts to mask negative emotions. Popular girls were more likely to identify the target motives than rejected girls, but no such difference was apparent for the boys. The results are discussed in the light of evidence regarding gender differences in peer interaction patterns.     

社会结构转型的双重过渡与公共政策体制的异质性

社会结构转型必然引起公共政策体制的变化。我国社会结构转型具有双重过渡的特点,导致公共政策体制的极其复杂的异质性,使之既具有前工业社会的某些特征,也具有工业社会和后工业社会的某些特征。主要表现为组织结构上的集中型、层级型和网状型三型同构;权力分配上的高度集权、层级授权和多元分权三重交叠;运作方式上的单向命令、双向指令和多向协商三式并存;运行机制上的传统规范、法治规范和混合规范一定程度的三规虚范。在社会结构转型期要优化公共政策体制,必须深化政治体制改革,正确处理人民大表大会、执政党和政府的关系;政府、市场和社会的关系;政府整体同政府部门及其所属组织的关系;中央政府同地方政府和最基层的执行者的关系;公民权利同国家权力、官员职权的关系。     

The Changing Nature and Context of Social Work Research

Summary Social work research is constantly diversifying and expandingand this article explores its changing nature; including changesto epistemology and practice; and the critical influence ofthe wider economic, political, theoretical and practice changesoccurring to social work itself. The author discusses a numberof issues facing social work research: the enduring conflictsof ways of knowing, doing and valuing social work research;the role of practitioners as researchers; and the challengeto empower service users as self-determining researchers.     

The Coin of the Intentional Realm

I wanted to put that picture before him, and his acceptance of the picture consists in his now being inclined to regard a given case differently: that is to compare it with this rather than that set of pictures. I have changed his way of looking at things. (Wittgenstein 1953, §144)
A picture held us captive. (§ 115)     

The Social System and the Problem of Human Rights

Global processes and changes on a scale previously unknown, the strengthening of the power of world socialism, the class struggle and that for national liberation, the many phenomena, diverse in nature and consequences, of the revolution in science and technology in different socio-economic systems and their impact on the individual, the danger threatening civilization because of the arms race, the growth of means of extermination of human beings and the material conditions for their existence - all of these make the rights of the individual a priority problem in the political and ideological life of our day. (1)     

Psychological Conflict and Human Nature: The Case of Behaviourism and Cognition*

A reasonable choice between Skinner's and Chomsky's theories requires reference to a conception of human nature. It is explained in detail why this is so, in the context of an analysis of what it is to ‘choose’ a theory. This account helps to explain the unity and coherence of the science, methodology, conception of science, object of scientific inquiry and views towards control of each of Skinner and Chomsky, and thereby explains the chasm which separates the parties to their respective programs. The analysis given implies that, in a precise sense, the theory-choice is implicated in value-judgments.     

论晴雯形象的人性内涵

晴雯性格特点中尤为重要的一点是她的率真 ,这就使得她在生活细节中会更多地表现出作为一个有血有肉的“人”的最为本真的个性特征。而且由于其所处的环境地位的特殊性所决定 ,这个十几岁的小姑娘有时又不得不在这样的复杂环境中无奈地扮演着悖己的角色 ,甚至还会在对于未来命运的幻想中扭曲了自己的人性 !正是由于这样的原因 ,晴雯的可爱、可怕和可怜共同构成她人性内涵的丰富性和复杂性的一面 ,也正是因为她具有这样的人性内涵 ,才使得晴雯这个人物形象显得如此丰满 ,如此的耐人寻味 !     

On the Possible Non-Existence of Emotions: The Passions

This paper attempts to demonstrate, at least for the passions, that while emotions are important elements of common sense psychological thought, they are not psychological, neural, or mental entities. People talk of emotions, we claim, in two sorts of cases: Firstly, when it is believed that someone has done something that she shouldn't because she has been overwhelmed by desire (a motive) and secondly, when someone is found to be compelled to devote cognitive resources to an act she knows she will never carry out. In this case motivational states command attention and cognitive and physiological resources, distract us, even though they will not issue in action. In either case pointing to an emotion is pointing to a partial, aborted, or misdirected desire. We discuss why emotions are considered important in common sense and professional psychology though they do not exist.