美育与德性人格的塑造小议

美育作为情感教育的终极目标在于塑造完美的人格,实现人的自由。美育塑造人格的价值主要体现在对人的内在精神因素的整体培养,促进人的感性因素和理性因素的协调发展,通过情感的提升恢复人格的完整、完美人格的塑造过程,就是审美心理结构的建构过程。在这一过程中,审美超越发挥着重要的作用。     

试论美育在医学创新性人才培养中的作用

1　审美教育对医学创新人才品质培养的作用1 .1　美育塑造完美人格席勒曾明确地指出审美与人格塑造的关系 ,并把理想的人格称为“优美的灵魂”。他说 :“有促进健康的教育 ,有促进认识的教育 ,有促进道德的教育 ,还有促进鉴赏力和美的教育。这最后一种教育的目的在于 :培养我们感性和精神力量的整体达到尽可能的和谐[1 ] 。”医学美育的塑造创造性人格功能首先表现为它作为高级的社会的情感活动 ,具有一种影响、调节人的心理状态的作用 ,而心理状态是审美过程向人格特征过渡的“中间环节”[2 ] 。美育通过“形象教育”、“移情作用”等环节 …     

钢琴演奏者在音乐审美心理制约下的情感体验

情感体验是审美主体用美的标准来评价客观事物是否符合其审美观而引起的态度体验.音乐审美情感体验主要有三个层次,即审美主体层面的情感体验、审美客体层面的情感体验和审美超越与升华阶段的情感体验.在音乐审美心理制约下,钢琴演奏者的审美情感体验方式大致可分为以下几种:审美情感缺失性体验、审美情感的丰富性体验、审美情感的崇高体验、审美情感的孤独体验、审美情感的神秘体验以及审美情感的皈依体验.     

审美概念理解对审美感性水平影响的实验探索

通常认为审美理性对审美感性有消极影响。这至少对认知心理学和人工智能的研究与发展形成了一种障碍。本研究以审美概念理解作为审美理性活动的典型式,对二者的实际关系进行探索。实验对象分为A类普通被试和B类艺术专业被试。结果表明：无论是否通过专门的审美概念学习训练,实验组和对照组的审美概念理解与审美感性水平的发展都呈共同上升趋势：通过学习训练,审美概念理解程度有显著提高,且显著有助于AB两类被试审美感受总水平提高;审美概念理解的“合理性”（正确性与精确性）是对审美感性各因素影响的显著因子,而其“事实例举”对于审美感性中的审美感知、审美联想、审美情感等是显著因子。A类小学5年级被试的审美感知和审美情感、B类大学美术专业2年级被试的审美感知,实验前后无显著差异,这表明审美理性对审美感性所具有的积极影响,在一定条件下是有限的。     

论艺术教育在培养学生综合素质中的重要性

艺术教育是审美教育中的一个不可或缺的部分。艺术的世界是丰富多彩的,各种门类的艺术在情感表达、灵魂净化方面都有着突出的价值。艺术教育可以把人内心隐秘的东西挖掘出来,通过审美实现心灵上的愉悦和精神上的解放。与其他学科不同,艺术教育是通过各种具体的艺术作品来完善学生的道德情操、审美情趣以及人格,加强艺术教育,使学生获得审美体验,有利于其人格的完善、情感的释放和升华。     

审美心理素质教育实施中的几个问题

审美心理素质教育因其自身的优势引起了多方的关注,但在具体实施的过程中,还缺少以审美心理学为基础的理论指导,因此从审美心理学的角度探讨合理选取审美心理素质教育教学中的审美内容、提高审美心理素质教育实施者的审美素质、改善审美心理素质教育课堂设计,才能最终使审美心理素质教育充分发挥其优势。     

以美育促道德情感的完善

审美教育说到底是情感教育,是和现实中感性的人分不开的。审美教育不是抽象的道德说教和纯粹知识的灌输,而是要以具体感性的形象去激发大学生的审美意识,提高对艺术的审美判断力,为大学生提供一个可供自由交流思想情感的平台,从而调节心理状态,健全自己的人格,充分展示个人的魅力和风采。     

浅析席勒的审美教育思想

文章对席勒的审美教育理论作了一次新的解读,对审美教育作了辨正,并发掘席勒审美教育理论中所蕴含的审美教育的途径和方式.审美教育是"促进鉴赏力和美的教育",是"培养我们(作为具体个体)的感性和精神力量的整体达到尽可能和谐"的教育.审美教育通过文化教养,充分而又全面地发展人的感性和理性,使人的理性与感性.思想与情感、理智与身体得到有效协调,使社会文明、文化的符号概念(语言文学、雕塑、绘画、音乐、舞蹈等等)与"这一个"人的现实生存状况建立具体切实的联系,并将这一文明、文化有机地内化到具体"这一个"人的精神意识里.     

先秦时期音乐审美体验理论探析

先秦时期儒家、道家都对音乐与人的情感内在联系性进行了关注,以老子、庄子为代表的道家．主张音乐的审美体验的客观性,人对音乐的审美体验,体现出对“道”的推崇;以孔子为代表的儒家,虽然极力主张礼乐,强调音乐的社会功能,在对乐的论述中,也肯定了人对音乐的感性体验。     

从古诗词教学论审美教育的感性开掘

审美教育力求在理性与感性中找到平衡,在理性精神当道的时代,审美教育对于人的感性开掘显得更为重要.中国古典诗词是传统文化的一个重要载体,古典诗词教学应该从人的生命意识出发,关注人的感性开掘与精神还乡,实现人的完满与整体性.在教学过程中,直观教学法和平等的师生关系显得十分重要.     

Domain specificity and mental chronometry in empirical aesthetics

This article is a commentary on ‘Ten years of a model of aesthetic appreciation and aesthetic judgments: The aesthetic episode – developments and challenges in empirical aesthetics’ (Leder & Nadal, 2014, this issue). It focuses on domain specificity and mental chronometry in empirical aesthetics.     

躯体变形障碍与美容整形术前心理评估

躯体变形障碍是一种并不罕见的精神障碍,其临床表现的特殊性使大多数患者以普通求术者的身份出现在美容整形科医生面前。然而,关容整形手术非但不能解决患者的心理问题,更可能引发复杂的医疗纠纷。基于躯体变形障碍在美容整形科呈高发生率的特点,文章对美容整形术前心理评估的必要性和现状进行分析,并列举了有效的评估工具以提高心理评估的准确性。     

A kantian reading of aesthetic freedom and complete human nature nourished through art in a classical Chinese artistic context

In this paper, I will show that classical Chinese artists adopted either Daoist or Chan Buddhist meditation to cultivate their mind to be in accord with the Dao, and that their view of the detached mental state as an ideal mental state for art appears to fit in with Kant’s notion of aesthetic freedom. Even though it might be claimed that sensibilities are stressed over rationality in the classical Chinese artistic tradition, I suggest that the detached mental state cultivated through Daoist or Chan Buddhist meditation and experienced in artistic practice helps artists restore a balanced human nature. By projecting Schiller’s account of the play drive, and the account of aesthetic freedom he developed from Kant’s ideas, into the classical Chinese artistic context, I attempt to explain the balanced nature realised through artistic play by classical Chinese artists and point out the differences behind the parallels between these two approaches.     

AESTHETICS,CREATIVITY, AND MYSTICISM: AN INVESTIGATION OF THREE MODES OF CONSCIOUSNESS

This essay explores the universal nature of aesthetic, creative, and mystical experience, tracing some essential interrelations among the three. Enlarging upon the work of anthropologist Jacques Maquet, I speculate that “sensory fixedness” is both necessary and sufficient to achieve aesthetic experience, and that the unification of mind engendered by sensory fixedness is the essential source of aesthetic power. Therefore, the role of the aesthetic object (construed broadly) is either as an arbitrary sensory focusing mechanism, or as the physical embodiment of a gestalt facilitating fixedness; the first category is merely attractive, while the second contains all that is truly great in art (visual and auditory). I suggest further that as both creative inspiration and mystical experience result from fixedness, both are related to aesthetic experience. However, while aesthetic experience is rooted in sensation, mystical and creative experience, though often prepared by sensory fixedness, may transcend the sensory domain altogether toward more abstract forms of mental fixedness.     

美术专业与普通专业学生对中西方绘画作品的审美认知差异

审美认知是人类最高级最复杂的心理活动之一,在美育中具有重要的作用。本研究采用不同艺术类别及情绪效价的作品图片,考察美术专业与普通专业大学生对中西方绘画作品的审美认知差异。结果发现：美术专业学生与普通学生对西方画的审美认知差异极其显著,且美术专业学生对西方画产生的美感显著强于普通学生;而两类学生对中国画的审美认知差异并不显著;对于不同风格的绘画作品,两类学生都存在着审美偏好,且审美偏好一致,都对中国画产生的美感更为强烈;两类学生的审美认知反应时间差异极其显著,专业学生总体上要比普通学生进行更多更复杂的审美认知加工活动。研究表明,审美认知具有较强的可塑性,对于美育心理学的发展具有重要的价值。     

The Beck Anxiety Inventory–Trait (BAIT): A Measure of Dispositional Anxiety Not Contaminated by Dispositional Depression

If aesthetic aspects of art are objective and reside in the art. as Arnheim (1954) argues. then perceiving them may be akin to any other kind of reality testing. Further, if neurosis impairs reality testing, it would also impair aesthetic judgment, especially if aesthetic cues are vital and relevant to the human experience as Arnheim maintains. This hypothesis was investigated by administration of personality tests to measure neuroticism, especially Cattell's Sixteen Personality Factor Questionnaire (16PF), and art judgment tasks, especially Child's slide comparisons, to 105 University of Michigan undergraduates, The hypothesis was supported by a high negative correlation between the 16PF's neuroticism scale and art judgment, r = -.48; t (103) = -5.61 ,p < .0001. The results are discussed in terms of growth versus adjustment models of mental health, and the possible inhibiting role of verbalization over visualization in aesthetic perception.     

中国传统情感心理学中“儒道互补”的情感模式

与西方侧重于情感的生理机制及概念的厘定不同 ,中国传统心理学突出了情感在现实生活中对主体心理的实际功效 ,它通过两种相异的情感类型———儒家重理性认知的道德情感和道家重感性体验的审美情感之间的相补相成 ,即一种儒道互补的情感模式 ,使主体既可获得合乎规范的社会情感 ,又可享受精神自由的个体情趣 ,进而使情感对主体心理生活的调适功能得到最大限度的发挥     

Creativity and mental health in everyday life

Abstract

The connection between mental health and creativity has traditionally been studied in terms of outstanding aesthetic‐professional creativity and mental illness. More interesting however, is the possible connection between “everyday “ creativity and mental health. Everyday creativity involves attacking day to day activities in a divergent way: It derives from a complex of cognitive, affective, personal, motivational, and social factors, and is characterized by openness, flexibility, autonomy, playfulness, humor willingness to take risks, and perseverance. These characteristics are also consistently emphasized in models of “normal”; personality growth, so that the possibility of promoting mental health arises by fostering creativity in day to day life. Several small studies described in this article give examples of how this might be done and the kinds of benefits which can result.     

The Aesthetic Preference: Overcoming the Pragmatic Error

Family therapists share the belief that people simultaneously are parts of a multiplicity of contexts, one of which is the family. The family contexts connect people in patterns as part of the unity of all contexts. Family systems, like all other living systems in nature are structured entities governed by such aesthetic principles as symbolic representation, order, patterning, balance, and unity. Our therapeutic techniques have been created to help transform the various patterns of connections within families, our goal being to help increase the degree of personal and interpersonal flexibility and differentiation for each part of the family system. The family therapist is like the artist searching for a beauty and unity of structure. It is through that aesthetic process that flexibility and differentiation are best furthered. Discovering the nature of the meaningful aesthetic arrangements within family systems is the difference that makes a difference in defining ourselves as family therapists. That difference involves us as part of a paradigmatic movement ( 4 , 20 ) espousing an ecological systems epistemology of mental life.     

蔡元培在中国现代心理学史上的先驱地位与贡献

本文较全面系统地论述了蔡元培在中国现代心理学史上的先驱地位与贡献：留德跟冯特学习实验心理学,奠定了专业基础;扶持创建我国第一个心理实验室和第一个心理研究所,奠定了组织基础;关于心理学性质与方法之思想,提供了方法学基础;重视心理学在教育中的应用,推动了儿童与教育心理学的研究;文艺与美育心理之思想,开了我国现代文艺与美育心理学之先河;主张西方心理学与中国传统文化相结合,对心理学研究仍有指导意义。