人性观对心理学理论与研究的影响

心理学的基本理论,尤其是人格理论,通常都蕴含着对人性的假设。人性观的差异常常导致其理论建构的差异。而且人性观影响心理学研究的方式、方法,影响对心理成因的认识、对心理疾病的理解、及对异常矫正策略的选择。     

中西人格心理思想之比较研究

该文通过跨文化、跨时间比较的方式,讨论了中国古代人格心理思想与西方人格心理理论的异同。采取的研究纬度主要有：人格理论的出发点,归宿,理论类型,理想人格标准以及研究方法。中西人格心理思想都以人性为出发点和理论依据,但中国是以人性的优点、人性的可塑性为出发点,而西方是以人性的弱点、人性的易碎性为出发点;都以经世致用为最基本之归宿,都看到了人格的整体性和可分性,有着类型大体相同的各种人格理论;都十分关注理想人格,但标准却不尽相同。     

古代人格心理学的发展与传统的社会心态

西方是现代人格心理学的故乡,中国古代也有丰富的人格理论思想,从先秦时期开始古代的思想家们就开始了对人性的探讨,并提出很多有价值的人格理论思想,但在后来的发展中表现出很大的历史继承性。社会文化心态是指特定人群或个人在一定的社会文化形态中长期形成的对某些事物的心理反应和处置方式,文化决定了人格,影响并反映在社会的心态上,人格理论的发展与社会心态是一种相互影响和相互制约的关系,本文主要从古代中国所孕育出的四种典型的社会心态来探讨社会文化心态是如何制约人格理论的发展。     

罗杰斯与老子的人性观比较研究

西方人本主义理论的代表人物罗杰斯与道家的创始人老子的理论对人性的观点有很多相似之处,这种相似的人性观主要表现在他们对人的基本动机的理解之上,这两个基本动机分别为实现倾向性和复归倾向性。该文通过比较这两种基本动机,探讨罗杰斯与老子的人性观的相似点与不同点。     

艾利斯的心理病理观概述

章从人性观、健康观、致病观和致病机制三个方面对艾利斯的心理病理观进行了归纳总结,从而指出心理疾病是由于人格结构的失衡导致的。     

东西方文化的人性观差异及其对道德认知的影响

人性观,即认为人性究竟是本善的还是本恶的,不仅是哲学思辨的焦点,也是日常生活中形成的一种常人理论(lay theory)。对于东西方文化传统的检视表明,西方文化占主导地位的是性恶论人性观,东方文化占主导地位的则是性善论人性观。研究通过实证数据支持了这一结论,发现中国被试相对于美国被试,对于人性的主观评定更倾向于性善的一端(研究1)。这种人性观差异导致中国被试在道德方面,尤其是规范性道德(行善)方面,对人提出了更高的要求(研究1),并且这种因果关系得到了启动实验的支持(研究2)。这些研究结果有助于人们更好地理解文化如何塑造了人们对于人性和道德的看法。     

心理辅导三大理论之人性观之剖析

人性观是对人的基本看法和哲学假设,在心理咨询和资料中,人性观是一切方法和技术的理论基础。在回答什么是人性和人性观的基础上,总结出人性观所应回答的基本问题,依据精神分析、行为主义和人本主义三大辅导流派对人性观基本问题所作的回答,剖析了三大流派的人性观。     

西方心理学中两种文化的对立及其思考

西方心理学中科学文化与人文文化的对立由来已久,构成了西方心理学的发展史。两 种文化的冲突表现在心理学科学观、人性观、本体论和方法论四个方面,这种冲突造成了西方心理学目前的困境。作者认为,西方心理学中两种文化冲突的存在揭示了大力发展理论心理学的必要性和紧迫性,也是心理学统一的前提,并对心理学的本土化有可资借鉴的经验。     

宗教:伦理的可能基础——论汉斯·昆宗教伦理思想对伦理相对主义的克服及其限度

伦理相对主义是西方“现代化”历史变迁进程中出现的一种伦理思想,它主张伦理学不可能为人们的行为提供大家一致认可的、普遍有效的道德标准.汉斯·昆先生则认为,以人性为基础的宗教可以克服伦理相对主义,并为“普遍的、绝对的社会规范”提供可靠的解释,因为宗教是绝对的、无条件的存在.汉斯·昆的宗教伦理思想的根本缺陷在于其人性基础,因为他的人性观是一种抽象的人性观,是概念抽象.只有回到马克思主义人性观的基地上,伦理相对主义的克服才是真正可能的.     

心理辅导三大理论之人性观之剖析

人性观是对人的基本看法和哲学假设,在心理咨询和资料中,人性观是一切方法和技术的理论基础.在回答什么是人性和人性观的基础上,总结出人性观所应回答的基本问题,依据精神分析、行为主义和人本主义三大辅导流派对人性观基本问题所作的回答,剖析了三大流派的人性观.     

从人际关系看人格--认知-情感系统理论的视角

人格的认知—情感系统理论(cognitive-affective system theory of personality,简称CAPS)被视为是与大五人格理论齐名的一种人格理论。该文拟从个体外部的人际关系层面来阐述该理论,以加深对理论的理解。然后,又从CAPS与其它人际关系理论的契合说明该理论是一种整合性的人格理论。最后,指出了CAPS的优点和局限性,并由此对人格研究的未来发展方向进行了探讨。     

人格理论的系统发展观初探

文章以遗传论、精神动力论、学习论、特质论、社会文化及认知一情感系统理论为基础。利用系统科学中的系统论观点,对人格理论进行系统发展观分析。该观点将人格看作一个复杂的“大”系统,它包括外部系统和内部系统两部分。外部系统即外环境系统,内部系统则分为个体心理系统和个体行为系统,其核心是个体心理系统,它由认识系统、情意系统、自我系统及需要系统构成。人格的形成是内外两个系统相互作用、循环运动的结果。     

论中国佛教伦理的理论基础

中国佛教伦理的理论基础可从佛教伦理内涵的旨趣、价值、自觉三个方面得到论证,即佛教伦理旨趣的根据是其人生解脱论,佛教伦理价值的基石是其因果报应论,佛教伦理自觉的本原是其心性论。     

The personality systems framework: Current theory and development

The personality systems framework is a fieldwide outline for organizing the contemporary science of personality. I examine the theoretical impact of systems thinking on the discipline and, drawing on ideas from general systems theory, argue that personality psychologists understand individuals’ personalities by studying four topics: (a) personality’s definition, (b) personality’s parts (e.g., traits, schemas, etc.), (c) its organization and (d) development. This framework draws on theories from the field to create a global view of personality including its position and major areas of function. The global view gives rise to new theories such as personal intelligence—the idea that people guide themselves with a broad intelligence they use to reason about personalities.     

It’s in your nature: a pluralistic folk psychology

I suggest a pluralistic account of folk psychology according to which not all predictions or explanations rely on the attribution of mental states, and not all intentional actions are explained by mental states. This view of folk psychology is supported by research in developmental and social psychology. It is well known that people use personality traits to predict behavior. I argue that trait attribution is not shorthand for mental state attributions, since traits are not identical to beliefs or desires, and an understanding of belief or desire is not necessary for using trait attributions. In addition, we sometimes predict and explain behavior through appeal to personality traits that the target wouldn’t endorse, and so could not serve as the target’s reasons. I conclude by suggesting that our folk psychology includes the notion that some behavior is explained by personality traits—who the person is—rather than by beliefs and desires—what the person thinks. Consequences of this view for the debate between simulation theory and theory theory, as well as the debate on chimpanzee theory of mind are discussed.     

Status, Personality, and Gender Stereotyping: Response to Commentators

Status differences between women and men can explain why they perceive themselves as having different personality traits. The status explanation of gender stereotyping is discussed in relation to two views that have shaped research and theory on gender and personality: the traditional view that men and women are characterized by stable, enduring dispositions and the more recent view that women’s and men’s self-perceived traits vary from one situation to another. Other issues include: status in relation to developmental issues and cross-cultural stereotypes, effect of gender identity on gender stereotyped behaviors and traits, and changes in gender stereotyped traits over time within the larger sociocultural context. Differences between the status explanation of gender stereotyping and personality and the view that gender is the central, determining factor are discussed.     

萨顿的新人文主义及其意义

萨顿提出的新人文主义观,分析批判了科学与人文的分裂对立,指出科学人性化是科学与人文融合的方法,其人性化的科学现有利于我们今天深度解读、审视医学的人性化,张扬价值理性,在实践中克服目前医学异化的倾向,开掘医学和人文融合的路径,实现医学人性化的真正回归。     

Towards a systematic Qura’nic theory of personality

Based on hermeneutic interpretation of the Holy Qura’n and the theoretical suggestions of the eminent Muslim thinker Al-Ghazali, a Qura’nic theory of personality is articulated. Eight main interrelated concepts have been identified in the present analysis and serve as the building blocks of a Qura’nic theory of personality: nafs (psyche), nafs ammarah besoa’ (evil-commanding psyche), al-nafs al-lawammah (the reproachful psyche), roh (spirit), a’ql (intellect), qalb (heart), al-nafs al-mutmainnah (the serene psyche) and al-nafs al-marid’a (the sick psyche). The Qura’nic theory of personality is psychospiritual, structural, dynamic, topographic, holistic, and holds a largely negative view of human nature. The implications of this theory for research and practice are discussed.     

The Concept of Psychological Health in Rational Emotive Behavior Therapy

The argument has been made that if Rational Emotive Behavior Therapy (REBT) is to survive and prosper in the 21st century, its underlying personality theory requires further development and clarification. In this spirit, the concept of psychological health in REBT theory is examined in the present article. The concept of psychological health in personality theories is discussed briefly, as are the core aspects of the REBT view of emotional disturbance. Given that necessary context, a definition of the essence of psychological health in REBT theory is proposed and discussed. The clinical implications of the proposed definition are then explored.     

Idiothetic inquiry and the toil of Sisyphus

In response to the article by Lamiell and Trierweiler (this issue), we examine the stated epistemological origins of idiothetic proposals for theory and research in personality We argue that the justification for those proposals as advanced by Lamiell and his colleagues is wholely insufficient in view of prior research on the consistency of behavior This assertion together with our identification of problems in scaling personality and personality consistencies lead us to conclude that the pursuit of the idiothetic method is both unwarranted and ineffectual