面向教育实践

天津市儿童心理与教育心理研究会1986年年会侧记雪是圣洁、丰收等欢乐的象征,天津市儿童心理与教育心理研究会1986年年会,就在这“飞雪迎春到”的岁首召开了.来自我市高教、普教、卫生、公安等战线的研究人员、教师60多人在天津师大欢聚一堂.人们在交谈、在协商、脸上浮现出丰收的喜悦.研究是为了应用“这次学术年会突出的特点是体现了科研为教改和教育实践服务”.这是大多数与会者对这次年会的评价.     

初评弗洛伊德的“释梦理论”

弗洛伊德(1856—1939)的释梦理论,是他创立精神分析学派的基础理论,正象他在晚年所说:“这个论理所必然提出的种种主张的奇特性,具有试金石的功能,运用它就能确定谁可以成为精神分析的拥护者,谁将永远不能理解精神分析。”①可见他本人对释梦理论的重视。关于释梦理论的著作,在他的24卷全集中占有大量的篇幅。③但主要集中在下列三部专著中,首先是1900出版的     

汉字:富有创意的字体

一、创意贯穿汉字的发展过程 文字的创造和产生,是人类文明的起点.在人类社会中,文字的起源有一个共同的特征:先有语言,后有文字.文字是记录语言的符号,是信息交流的载体.汉代著名文学家许慎著的<说文解字>序曰:"颉首四目,通于神明,仰视奎星圆曲之势,俯察龟纹鸟迹之象,博采众美,合而为字",解释了汉字的由来,认为汉字是古人从自然万物中"博采众美"而抽象概括形成的一种标识符号.汉字产生的开端具有形象的依据性,因而其造型反映它所包含的信息和意念,源于自然,又高于自然的本质美尽显其中.     

消解、交融与嬗变:云南少数民族基督教本土化实践的动力与路径分析

少数民族基督教本土化是宗教中国化的重要组成部分。在与云南少数民族传统社会文化之间消解、交融的过程中,基督教用"自觉认同"意识的内化完成了本土化动力由外向内的转化,并通过对传统宗教信仰的"内在置换"、世俗文化的"表层融合"以及社会文化发展运作中的"技术调和"等多层次的互动,形成了新的社会文化类型。本土化的具体路径是,基督教信仰逐渐代替传统宗教信仰,世界观和价值观呈现民俗化的取向,并在"生活化"和"入世化"的策略下重新建构少数民族的社会结构,教会组织的本土发育又为基督教的发展提供了重要的载体。深析云南少数民族基督教本土化实践的动力与路径,对于实践层面上规范、引领其与社会主义社会相适应具有重要意义。徐祖祥,历史学博士,云南民族大学人文学院教授,博士生导师。     

论心理咨询本土化:基于文化的视角

随着心理学文化转向热潮的兴起,心理咨询越来越重视文化的因素,一般从两个途径去探讨文化因素是如何影响心理咨询的。基于对本土研究成果的理解,以及我国心理咨询本土化已取得的成就和不足,本土心理咨询模式的架构应从中国本身的思维特性及对自我的认识入手,发展出本土的心理咨询的理论和模式。     

马克思主义哲学面向实践的方式

马克思主义哲学要发挥"批判的武器"功能,需要以恰当的方式面向实践。马克思主义哲学及其实践在整体上具有统一性,但其自身也内蕴"理论阐释"与"实践行动"之间的张力。这种张力在马克思主义哲学"主体-实践"关系的本体论中呈现出来。从理论与实践的内在张力出发,马克思主义哲学应当采取两种看似矛盾却符合其理论特质的方式面向实践:通过拉近与实践之间的距离,以"回归实践、切中实践"的方式,对研究中日益脱离实践的纯粹理论旨趣和"停留于文本"的抽象逻辑演绎取向加以纠偏与拨正,进而确立理论服务实践的宗旨意识;通过"拉开"与实践之间的距离,以"立足实践、跳出实践"的方式,对理论研究沦为实践附庸的现象加以反思,以理论作为"解释世界"的依据和"改变世界"的导向,进而推动实践的创新与发展。马克思主义哲学面向实践是基于科学有效的方式不断推进、永无止境的历史过程。     

汉字文化融入识字教学的探索与实践

<正>汉字文化是指书面语使用汉字,并形成一定的文化体系。汉字书法、汉字含义解读、汉字历史演变、汉字在现实生活中的应用等,都是汉字文化的一部分。如何在小学语文识字教学中渗透汉字文化,使学生从小接受良好的汉字文化教育,培养传承与保护汉字文化意识,已成为广大小学语文一线教育者的共同研讨课题。在本文中,笔者将结合自身经验,浅谈汉字文化在龙路小学语文识字教学中的现实境况与策略,与广大教育者共勉,希望对读者有所启迪。     

情绪Stroop效应:来自汉字的证据

通过颜色命名和词汇阅读两种作业任务,采用情绪词、中性词两类刺激材料,探索情绪Stroop效应中Stroop加工的特点和机制。结果发现：（1）两种作业任务都发现明显的情绪Stroop效应;（2）两种作业任务中情绪Stroop效应不受情绪词的抽象性影响。它说明情绪stroop效应与经典的Stroop效应是两种独立的现象,前者的加工过程是由于情绪词所产生的情绪威胁而导致反应延迟,而不是经典Stroop效应的选择性注意机制。     

Emil Kraepelin's dream speech: A psychoanalytic interpretation

Freud's contemporary fellow psychiatrist Emil Kraepelin collected over the course of several decades some 700 specimens of speech in dreams, mostly his own, along with various concomitant data. These generally exhibit far more obvious primary-process influence than do the dream speech specimens found in Freud's corpus; but Kraepelin eschewed any depth-psychology interpretation. In this paper the authors first explore the respective orientations of Freud and Kraepelin to mind and brain, and normal and pathological phenomena, particularly as these relate to speech and dreaming. They then proceed, with the help of biographical sources, to analyze a selection of Kraepelin's deviant dream speech in the manner that was pioneered by Freud, most notably in his 'Autodidasker' dream. They find that Kraepelin's particular concern with the preservation of his rather uncommon family name-and with the preservation of his medical nomenclature, which lent prestige to that name-appears to provide a key link in a chain of associations for elucidating his dream speech specimens. They further suggest, more generally, that one's proper name, as a minimal characteristic of the ego during sleep, may prove to be a key in interpreting the dream speech of others as well.     

Using dream interpretation to resolve group developmental impasses

This paper focuses on the use of dream interpretation in psychoanalytic group psychotherapy. One of the goals of the paper is to demonstrate that the kinds of dreams, manifestly about the group, offered at various points in the life history of the group, are influenced by, and, in turn, influence developmental phases in group. Dream interpretation also helps the therapist to identify emerging developmental themes in the group-as-a-whole as well as illuminate developmental impasses and resistances of the group. The second goal of this paper is to demonstrate how interpretations of these dreams can help lessen resistance and help the group to resolve the impasse. The paper first reviews some basic principles and approaches to dream interpretation in a group setting and then elucidates typical phases in group development. Two extended case examples are presented to illustrate how dream interpretation may be utilized to help the group move beyond the impasse.     

Chinese characters elicit face-like N170 inversion effects

Recognition of both faces and Chinese characters is commonly believed to rely on configural information. While faces typically exhibit behavioral and N170 inversion effects that differ from non-face stimuli (Rossion, Joyce, Cottrell, & Tarr, 2003), the current study examined whether a similar reliance on configural processing may result in similar inversion effects for faces and Chinese characters. Participants were engaged in an orientation judgment task (Experiment 1) and a one-back identity matching task (Experiment 2). Across two experiments, the N170 was delayed and enhanced in magnitude for upside-down faces and compound Chinese characters, compared to upright stimuli. The inversion effects for these two stimulus categories were bilateral for latency and right-lateralized for amplitudes. For simple Chinese characters, only the latency inversion effects were significant. Moreover, the size of the right-hemisphere inversion effects in N170 amplitude was larger for faces than Chinese characters. These findings show the N170 inversion effects from non-face stimuli closely parallel effects seen with faces. Face-like N170 inversion effects elicited by Chinese compound characters were attributed to the difficulty of part-whole integration as well as the disrupted regularity in relational information due to inversion. Hemispheric difference in Chinese character processing is also discussed.     

Comparison of brain mechanisms underlying the processing of Chinese characters and pseudo-characters: an event-related potential study

Most Chinese characters are composed of a semantic radical on the left and a phonetic radical on the right. The semantic radical provides the semantic information; the phonetic radical provides information concerning the pronunciation of the whole character. The pseudo‐characters in the study consisted of different sub‐lexical parts of real Chinese characters and consequently they also had the semantic radical and the phonetic radical. But they were not readable and had no actual meaning. In order to investigate the spatiotemporal cortical activation patterns underlying the orthographic, phonological and semantic processing of Chinese characters, we used event‐related brain potentials (ERPs) to explore the processing of Chinese characters and pseudo‐characters when 14 healthy Chinese college students viewed the characters passively. Results showed that both Chinese characters and pseudo‐characters elicited an evident negative potential peaking around 120 ms (N120), which appeared to reflect initial orthographic distinction and evaluation. Then, Chinese pseudo‐characters elicited a more positive ERP deflection (P220) than did Chinese characters 200–250 ms after onset of the stimuli. It was similar to the recognition potential (RP) and might reflect the integration processes of phonological and semantic processing on the basis of early orthographic information. Dipole source analysis of the difference wave (pseudo‐characters minus characters) indicated that a generator localized in the left temporal‐occipital junction contributed to this effect, which was possibly related to phonological and perceptual–semantic information integration. Between 350–450 ms, a greater negativity (N360) in pseudo‐characters as compared to characters was found over midline fronto‐central scalp regions. Dipole analysis localized the generator of N360 in the right parahippocampal cortex. Therefore, the N360 might be an N400 component and reflect the higher‐level semantic activation on the basis of orthographic, phonological and perceptual–semantic processing.     

中文阅读中的字词激活模式:来自提示词边界延时效应的证据

研究采用眼动随动显示技术,通过操控提示正确/错误词边界线索的延迟时间,考察汉语阅读中汉字、词汇加工与词切分的时间特性。实验1发现,提示词n+1边界不影响总阅读时间,但能积极影响词兴趣区内的眼动数据,这种影响随着提示延迟时间的增加而逐步减弱;提示错误的词n+1的边界线索对总阅读时间的影响则随提示延迟时间的增加呈现倒"U"型的变化趋势。实验2发现,提示词n边界不影响总阅读时间,但却消极影响词兴趣区内的眼动数据,这种消极影响并没有随着提示延迟时间的增加而减弱;提示错误的词n边界对总阅读时间和眼动数据均产生消极的影响,且这种影响都随着提示延迟时间的增加而减弱。综合两项实验的结果可以推测,单一的向上反馈假设和整体假设都不能全面解释阅读中的字词加工过程,汉字加工与词汇加工间存在交互激活过程。     

Attention can operate on semantic objects defined by individual Chinese characters

Attention can select perceptual objects, but it is less clear whether attention can operate on objects defined by higher level cognition, such as semantic associations. Recent studies have shown that attention may be based on objects defined by Chinese two-character compound words, suggesting that attention can operate on semantic objects. In the present study, object-based attention (OBA) effect was investigated at the level of individual Chinese characters, and the role of character structure and radical order in OBA was explored by using a spatial cueing paradigm. In Experiment 1, we found OBA effect for conditions that had legal radical order, but not for other conditions in which the radical order information was disrupted. Character structure, however, had no influence on the OBA effect. In Experiment 2, we observed OBA effect for all conditions after enhancing the radical order and character structure information by adding perceptual cues. The results extend previous findings of a “semantic object”-based attention effect from the two-character word level to the individual character level. Moreover, we found that radical order but not character structure was important for this semantic OBA effect. We conclude that visual attention can be based on semantic objects at the level of individual characters, and that the development of semantic objects is affected by the perceptual grouping of the radicals.     

Fire at the theatre: (Un)reality of/in the transference and interpretation1

Only in Bion's extended idea of ‘waking dream thought’ is the oneiric paradigm of the cure (already an obvious Freudian principle) completely applicable. The author's basic hypothesis is that, by adopting this paradigm thoroughly, one can combine the radical antirealism which is expressed in the postulate by which all the patient's communications are transference‐connected (here meaning ‘false connection’‐i.e. as projection/displacement of elements of the patient's inner psychic world) with the ‘reality’ of the transference, that is to say with the conviction that the facts of the analysis are co‐determined by the patient‐analyst dyad and actually rooted in how they interact. The Freudian metaphor of the fi re at the theatre is reintroduced here to suggest the crisis of the therapist's internal setting and capacity for reverie, which occurs when the irreducible ambiguity of the transference is resolved defensively, either in the patient's external reality or in his unconscious fantasy constellation. The author gives three clinical examples. The fi rst shows some of the not necessarily negative effects of this temporary crisis. The other two vignettes show a way of listening to the traumatic events of the patient's life from a perspective (that of the ‘analytic fi eld’) which is thought to be potentially the most transformative and vital to the analytical relationship.     

Cultural evidence for interpretation bias as a feature of social anxiety in Chinese adolescents

Background and Objectives: Interpretation bias (IB), defined as the tendency to interpret ambiguous social situations in a threatening manner, has increasingly been studied in children and adolescents. Compared to Western samples, the relation between IB and social anxiety in Chinese youth has received little attention. The present study was to mainly examine the relationship between IB and social anxiety among Chinese adolescents.

Design: Cross-sectional design was utilized.

Methods: IB, measured by the Adolescents’ Interpretation Bias Questionnaire (AIBQ), and social anxiety were surveyed among a group of high socially anxious Chinese adolescents (n?=?25) and a control group (n?=?29). Participants were asked to rate the likelihood of interpretations coming to mind in social/non-social situations and to choose the most believable interpretation.

Results: The high social anxiety group had more negative interpretations and beliefs in social situations, and the interpretation bias was particular to social anxiety versus depression. Additionally, the cognitive content-specificity hypothesis was supported; the high anxious group showed interpretation bias in social situations, but didn’t have more negative interpretations of non-social situations, after controlling for depression.

Conclusions: The present study yielded comparable findings as found in Western samples regarding the relation between IB and social anxiety.     

Mindfulness and dream quality: the inverse relationship between mindfulness and negative dream affect

The aim of the study was to examine the relationship of mindfulness to the emotional quality of dreaming. In our questionnaire-based study, comprising the data of 587 undergraduate students we examined the association between trait anxiety, perceived stress, trait mindfulness, negative dream affect and dream anxiety. Our results indicate that mindfulness is inversely related to disturbed dreaming and predicts less severe dream disturbances after controlling for trait anxiety. Moreover, the results of the applied hierarchical regression analysis suggest that mindfulness is associated with reduced dream anxiety by moderating the extent of waking anxiety. Our findings extend previous research relating mindfulness, emotional regulation and sleep quality to the domain of dream research. We suggest that mindfulness is a possible protective factor against dream disturbances.     

论中国经典诠释的两个基型:直释与旁通--以《易经》的诠释为例

中国经典诠释传统有没有自己的特点?经作者研究之后,感觉到传统经学的实践中确实有直释与旁通两个基型, 可惜没有受到学者充分的注意。故本论文为了具体讨论起见,特别以《易经》的诠释为例,依以下各节:一、前言,二、对“中国经典诠释基型”的界定,三、《易》籍著作的诠释体式,四、直释型诠释的方法与问题,五、旁通型诠释的方法与问题,六、结论, 来论述。其中第四、五两节又各立细目,详细讨论诠释的方法与问题。中国经典的诠释体式是依字-句-章-篇-卷逐次解释而成立低层的训诂、章句、注、笺、解、疏、说、传,甚至更有不泥于文句。而依义理而成立高层的释义、通释、通义,乃至最高层的哲理诠释。其诠释可归纳成两个基型,即依各经本身在历代表现出日新乎高明的直释诠释与依异经互释在后代表现出富有乎博大的旁通诠释。在中国经典诠释传统中,此两型诠释之于经典正犹乾坤之于易,经典在诠释中表现其生生不息的生命力。