利他惩罚的认知机制和神经生物基础

利他惩罚是指在团体中与他人合作, 并不惜花费个人代价去惩罚不合作者以维护群体规范的一种利他行为。这种行为所具有的利他特征, 可能是人类在漫长进化过程中形成的一种特定行为模式, 是人类本性的一个组成部分。本文结合已有研究, 总结了可用于研究利他惩罚的主要范式, 回顾了利他惩罚的进化背景, 从大量实证性文献中提炼出 “不公平厌恶”及“心理理论和共情”两个维度来阐释引起利他惩罚行为的认知-情绪加工机制, 并整合了与其相关的脑神经证据, 最后对该研究领域未来的发展方向进行了展望。     

最后通牒博弈的个体差异和种族文化差异

最后通牒博弈是行为经济学中研究人类公平决策的常见范式之一。在最后通牒博弈中存在系统的个体差异和种族文化差异,其中个体差异还包括年龄差异、性别差异和心理特征差异。对这些差异进行研究,不仅有助于进一步检验和深化公平决策理论,还有益于相关理论的实践应用。未来的研究需要整合有关差异与理论解释、探究差异的神经机制以及改善现有的研究范式。     

政治正当性解释范式的演化历程

政治的正当性,意味着某种政治秩序被认可的价值.在人类政治文明的发展历程中,关于政治正当性的解释范式,主要经历了从政治正当性的伦理学解释范式、政治正当性的社会学解释范式,到价值与制度安排相统一的正当性解释范式的演化历程.价值与制度安排相统一的政治正当性解释范式,是现代人类社会安排政治生活秩序的文明趋势与方向,其真正确立的根本标志是宪政制度的建立.因此,所谓现代政治文明,在一定的意义上,就是在现代宪政制度基础上的一整套政治哲学、政治理念、政治文化和制度安排的集成.究政是现代政治正当性的制度创制.     

利他行为的自我控制过程模型:自我损耗下的道德情绪的正向作用

本研究通过3个实验验证和探讨了利他行为的自我控制过程模型。实验1采用自我损耗的双任务范式,考察了自我损耗对利他行为水平的影响。实验2考察行动控制导向在自我损耗和利他行为之间关系的调节作用。实验3通过诱发道德情绪,探讨了道德情绪对自我控制资源损耗个体的利他行为决策的作用。研究得到了以下结论:(1)自我控制资源损耗会对利他行为产生不利影响。(2)行动控制导向对自我损耗和利他行为之间的关系起调节作用。(3)道德情绪能够缓解自我损耗对利他行为的不利影响。     

现实利他行为与网络利他行为对大学生主观幸福感的影响：多重中介模型

为探讨现实利他行为与网络利他行为对主观幸福感的影响,并着力考察现实社会支持、网络社会支持与自尊在其中所起的作用,以1064名在读大学生为被试进行问卷调查,研究结果显示：（1）现实利他行为和网络利他行为均能在一定程度上预测主观幸福感。（2）现实、网络社会支持和自尊是现实和网络利他行为对主观幸福感产生影响的两条并行中介路径。（3）现实和网络利他行为与现实和网络社会支持之间存在交互作用。     

社会贴现:一种测量利他行为的新任务

社会贴现指的是人际交往过程中利他行为随着个人之间的社会距离增加而逐渐减少的现象。其研究任务首次将社会距离进行了量化,以个体愿意舍弃金额的数量换取他人获得定额的行为作为利他的标准。解释水平理论为社会贴现的内涵提供了理论基础,并解释了其内部机制。未来研究可以从自我结构的角度对社会贴现进行解释,也可以尝试使用社会支持相关的指标代替金钱,以避免金钱概念的启动所导致个体偏向自私的结论。     

催产素对社会决策行为的影响

大量的研究已经证明催产素对人类社会决策起着重要的调节作用。以往研究者采用多种实验范式用于探讨催产素对社会决策的影响, 研究内容主要包括合作与保护行为、道德行为、信任行为和慷慨行为。研究者已提出三种关于催产素的可能的作用机制用来解释观察到的实验结果, 三种理论各有侧重。未来的研究中应关注鼻喷催产素和受体基因多态性等生理机制、并考虑催产素影响社会决策行为的性别差异、建立更完善并可供检验的理论模型。     

时空隐喻研究的新问题:时间表征的左右方向性

传统的时空隐喻研究主要通过启动范式来研究空间中的前后轴线和上下轴线与时间表征的关系;而近年来,研究者们通过综合运用排序法、判断法、比较法和线索范式,证明了个体会用左右轴线来表征时间.由于传统的理论无法很好地解释时间表征的左右方向性,研究者们倾向于用具身理论(embodiment theory)来解释这一现象.为了深化对空间轴线和时间表征之间的关系的认识,需要统一研究方法、整合不同理论并在神经机制层面上开展新的研究.     

儿童利他行为发展研究

儿童的利他行为是儿童道德发展研究的一个重要课题,儿童利他行为发展研究,在国内尚未见到.本研究力求设置接近于儿童实际生活的道德情境,即把儿童置于将自己所喜欢的玩具(食物)给自己还是给别人玩(吃)的冲突情境中,去探究他们利他行为的发展,企图查明: 1.幼儿园和小学儿童利他行为发生发展的一般趋势; 2.在分物和选物行为中儿童利他行为的发展; 3.儿童在假设情境中利他行为的一致性.     

大学生特质移情与网络利他行为:网络社会支持的中介效应

为了探讨大学生特质移情与网络利他行为之间的关系,以及网络社会支持在其中所起的中介效应,本研究采用特质移情量表、青少年网络社会支持量表和大学生网络利他行为量表对560名大学生进行调查,结果表明:(1)大学生的整体特质移情能力较高,且女生显著高于男生;其所获得的网络社会支持总体状况良好,且不存在显著的性别差异;网络利他行为处于中等水平,也不存在显著的性别差异。(2)大学生特质移情和网络社会支持均显著正向预测网络利他行为。(3)大学生网络社会支持在特质移情与网络利他行为的关系之间起完全中介作用,其中,网络社会支持的两个分维度情感支持和友伴支持在特质移情与网络利他行为之间的中介效应更为显著。     

ALTRUISM IN SUICIDE TERROR ORGANIZATIONS

In recent years, much has been learned about the strategic and organizational contexts of suicide attacks. However, motivations of the agents who commit them remain difficult to explain. In part this is because standard models of social learning as well as Durkheimian notions of sacrificial behavior are inadequate in the face of the actions of human bombers. In addition, the importance of organizational structures and practices in reinforcing commitment on the part of suicide recruits is an under-explored factor in many analyses. This essay examines the potential applicability of evolutionary models of altruism to the understanding of commitment to suicide on the part of terrorist organizational recruits. Three evolutionary models of sacrificial behavior in nonhuman species and many categories of human behavior are explored cross-organizationally: reciprocity, inclusive fitness theory, and induced altruism. Reciprocal altruism is unlikely to be a major motivator in suicide attacks because the costs exhibited by attackers are too high to be adequately compensated. However, the role of evolved self-deception in perceptions of personal death, and thus of rewards in the afterlife, is potentially illuminating. Inclusive fitness theory can help explain the motivations of attackers because rewards to kin often are offered by organizations to suicide recruits. However, suicide bombers also often act out of revenge for the loss of or injury to relatives, and inclusive fitness theory generally, as well as more specific theoretical models of retaliatory aggression, may not adequately account for the bombers' actions. Predictions from induced altruism theory appear to be well supported because suicide terror organizations tend to be tightly structured around practices intended to maintain and reinforce commitment though the manipulation of kinship-recognition cues.     

God, Genes, and Cognizing Agents

Much ink has been spilled on the claim that morality and religion have evolutionary roots. While some attempt to reduce morality and religion to biological considerations, others reject any link whatsoever. Any full account, however, must acknowledge the biological roots of human behavior while at the same time recognizing that our relatively unique capacity as cognitive agents requires orienting concepts of cosmic and human nature. While other organisms display quasi-moral and proto-moral behavior that is indeed relevant, fully moral behavior is only possible for organisms that attain a higher level of cognitive ability. This, in turn, implies a significant role for religion, which has traditionally provided an orientation within which moral conduct is understood.     

体验是情绪的心理实体——个体情绪发展的理论探讨

情绪的个体发展和社会化研究使情绪心理学更加接近和更好地解释人的心理生活。情绪是一种整合性心理组织 ,是人的自然与社会因素的交织。情绪体验是内在感受 ,表情是携带体验内导与外导的情绪信息 ,体验的自我觉知起着自我监测的作用 ,从而能驱动和调节情绪行为和其他行为。表情、体验、认知及其生物学基础的整合活动是情绪社会化的完整机制 ,其中体验起着核心的作用。     

阿德勒心理治疗方法与当代心理治疗整合精神的契合

阿德勒为心理治疗提供了一个经得起时间考验的综合理论。他对人类行为做了务实的概念化处理,并改变了程序使其可能整合当代心理治疗理论中众多有价值的见解。阿德勒心理治疗与当代实践之间存在很多相似之处,因为阿德勒治疗是一种现在与未来定向的、限时性的（即短程的）、整合性和折衷性的方法。     

Implications of an Emerging Integration of Universal and Culturally Specific Psychologies

ABSTRACT— Psychological researchers increasingly recognize that human behavior reflects a complex interplay of universal human capacities, cultural responses to unique histories and circumstances, and individual differences. Many psychological processes appear to reflect culturally specific instantiations of universal capacities. Current integrative research focuses on further clarifying definitions of universality and on refining methods for identifying universal and cultural components of psychological processes. In this article, we consider implications of this emerging integration. To illustrate possible implications for psychology, we apply it to the study of psychopathology. We report on formal models that explain why some cultures embrace dysfunction among members. We then use the integrative framework to describe methods for determining whether putative disorders bring universal or contextual life dysfunction and to clarify etiological models of three disorders. Models of psychopathology can be more informed and precise if they include careful consideration of both universal and cultural influences on behavior.     

Four experiments on the relational dynamics and prosocial consequences of gratitude

Abstract

Four experiments utilized experimental inductions of gratitude and behavioral measures of prosociality to explore the effects of 4 variables on gratitude and grateful prosocial outcomes: benefactor similarity (Study 1), intention (Study 2), future benefits (Study 3), and anonymity (Study 4). We consistently found that the receipt of a favor increased prosocial behavior, and this effect was mediated by gratitude. Benefactor similarity did not meaningfully influence either prosocial behavior or gratitude. Although benefactor intention did meaningfully affect gratitude, the effect was too small to influence the mediational effect of gratitude on prosocial behavior. Neither anonymity nor the possibility of future procurement decreased the role of gratitude in distribution; instead, both of these variables may have enhanced the role of gratitude. These data support gratitude as an important component of prosocial behavior and suggest that gratitude may contain an altruistic component, consistent with its relational function.     

THE INTERPLAY BETWEEN SCIENCE AND THEOLOGY IN UNCOVERING THE MATRIX OF HUMAN MORALITY

Abstract. Theology and the life sciences are mutually dependent on one another in the task of understanding the origin and function of moral behavior. The life sciences investigate morality from the perspective of the historical and communal dimension of humanity and point to survival as the primary function of human behavior. A Christian ethic of self-sacrifice advances the preservation of the entire human and nonhuman creation and should not, therefore, be objected to by the life sciences. Religion, however, is more than a survival mechanism. It points to a preserving agency beyond humanity and prevents the life sciences from reducing life to its strictly biological side.     

心理学全球化的趋势

全球化心理学或心理学全球化是当代心理学的一个新取向。它产生的基本动力是当今世界全球化浪潮的出现,主流心理学的局限以及本土心理学的兴起,其基本目标是研究全体人类的心理和行为,力图建构起最具统合性的心理学。     

The “nootropic” approach to the pharmacology of the integrative activity of the brain 1, 2

The integrative activity of the brain is particularly related to the telencephalic level of CNS. Drugs affecting learning and memory usually interfere with the reticular or limbic system, and are either stimulants or sedatives. In contrast, Piracetam (U C B 6215) is an atoxic compound which, up to dosages such as g/kg, does not interfere with autonomic functions, general behavior, level of wakefulness, the limbic system, etc. Yet, in dosages such as mg/kg it improves several learning and memory abilities, protects against experimental amnesic agents, facilitates EEG recovery after severe hypoxia and also facilitates interhemispheric transfer (transcallosal evoked potential and learned behavior). Discussion is made on the basis of the particular neuropharmacology as well as on the available biochemical and human clinical correlations to emphasize the selectivity of this compound on telencephalic integrative mechanisms. Piracetam is presented as the first-comer of a new psychotropic class for which the termnootropic is proposed.