Immanent Justice and Ultimate Justice
Immanent Justice and Ultimate Justice
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内在正义与终极正义
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发表时间：
1998
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影响因子：
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通讯作者：
Jürgen Maes
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作者：
Jürgen Maes
在1965年开始的一系列复杂实验中，梅尔文·勒纳（Melvin Lerner）能够令人印象深刻地证明，关于正义的信念如何改变人类对不幸的无辜受害者的反应--而不是同情和帮助受害者，可以使受试者贬低他的困境，甚至蔑视他（摘要见勒纳，1970;勒纳，米勒和霍姆斯，1976）。根据勒纳的公正世界动机理论，人们假设他们生活在一个公正的世界里，每个人都得到他应得的，也应该得到他所得到的。如果一个人目睹了明显的不公正，这种（潜在的重要）对世界正义的信念就会受到威胁。因此，人们有动力保持或重申他们对公正世界的信念，也许是通过个人或积极参与维护正义。因为后者往往可能被证明是代价高昂的（如果不是不可能的话），人们试图通过简单地忽视不公正或重新解释事件的结果来维持他们对公正世界的信念，这样的结果看起来是公正的。例如，如果受害者自己也造成了他的不幸，或者看起来是个坏人，人们可能会争辩说，他不应该得到更好的待遇;这样，一个明显不公正的事件可能会矛盾地成为支持一个公正世界的证据，从而验证观察者的信念体系。然而，梅尔文·勒纳（Melvin Lerner，1980）在对这一主题的理论分析中明确指出，贬低无辜受害者的价值并不是维护对公正世界的信念的唯一策略。其他的策略包括构建许多不同的世界，其中只有一个世界--与行为者最相关的世界--必须是公正的，或者是假设不同的时间视角。
In a series of sophisticated experiments beginning in 1965, Melvin Lerner was able to demonstrate impressively how beliefs regarding justice can alter human reactions toward the innocent victims of misfortune—instead of sympathizing and helping the victim, subjects can be made to belittle his plight and even scorn him (for a summary, see Lerner, 1970; Lerner, Miller & Holmes, 1976). According to Lerner’s theory of justworld motivation, people assume that they live in a just world, in which each person gets what he deserves and deserves what he gets. Should a person witness clear injustice, this (potentially vital) belief in the justice of the world becomes threatened. Thus, people are motivated to maintain or reaffirm their belief in a just world, perhaps through personal or active engagement in the preservation of justice. Because the latter may often prove costly (if not impossible), people attempt to maintain their belief in a just world by simply ignoring injustice or reinterpreting the results of events such that the consequences appear to be just. If, for example, the victim himself has contributed to his misfortune, or appears to be a bad person, one might argue that he doesn’t deserve any better; in this manner, an incident of obvious injustice might paradoxically become evidence supporting a just world, and thus validate the observer ’s belief system. In his theoretical analyses of the topic, however, Melvin Lerner (1980) expressly points out that the devaluation of innocent victims is not the only strategy by which belief in a just world is preserved. Other strategies include the construction of many different worlds, of which only one—the one most relevant for the observer—must be just, or the assumption of various time perspectives.