再谈“法轮功“为什么能“迷魂“

邪教“法轮功“为什么能使一些高级知识分子也变得那么痴迷?对此,作者在&;lt;“法轮功“为什么能“迷魂“&;gt;一文中,从心理学和精神病学角度首次提出“法轮功“特殊的习练方式本身对习练者具有极强的催眠作用.李洪志的一套人们在清醒状态下不难辨别的歪理邪说在催眠状态下变成了习练者心目中的真理,起到毒化思想观念和操纵习练者头脑的作用(详见2001年2月2日&;lt;人民日报&;gt;第6版).近来,人们普遍对少数痴迷者为什么那么“顽固“和“难以转化“感到迷惑.其实,这与“法轮功“特殊的习练方式引发了“顽固者“精神障碍(精神病)有直接关系.……     

制造“恐惧“是为造“神“

李洪志在他的歪理邪说中,从天地、社会到人生,制造了种种“恐惧“论调,其目的就是为了把自己捧到神龛的顶端.……     

“犯罪心理“剖析

人的行为都是由人的心理活动所支配和调节的。所以,犯罪心理学把犯罪人的犯罪行为和犯罪心理作为自己的研究对象。尽管各派对犯罪行为或犯罪心理各有所不同的侧重,但毕竟都离不开这二者及其关系的研究。对于“犯罪行为”,各家无疑都必须根据其国家所制定的刑法作统一的理解,个人不可任意篡改刑法规定的“犯罪行为”的概念,因此,对“犯罪行为”的理解甚少有歧义。但各家对“犯罪心理”的理解和界说则颇不一致,这不但严重地妨碍我们对这一概念有一共同的科学的理解,而且也会影响对本学科的研究对象,研究范围及其理论的和实践的任务的正确界定。所以,对当前流行的几种有典型代表性的“犯罪心理”说加以剖析,探索其究竟,很有必要。     

“野人“怪象

我们这个时代出现的怪物和怪论,比以往任何时代毫不逊色,神秘主义一派繁荣.不是吗?在喜马拉雅山雪地,在神农架森林,在北美大陆,有一种形体或大或小,毛色或红或灰的行为敏捷、直立行走的人形动物--“野人“.对于那些通俗读物和小报的读者说,是多么好的饭后谈资.……     

“死亡谷“中的“魔鬼“——雷击现象解析

地处我国青藏高原上昆仑山区的那棱格勒峡谷,对不少人来说还相当陌生,但在探险界它却赫赫有名.这是一条名副其实的神秘而又恐怖的山谷.据当地人说,山谷中居住着一种食人魔鬼,人只要走进去就再也出不来;还有人说,山谷中隐匿着一些力大无穷的食人怪兽,常年在此聚集,专食人及各种禽兽…………     

“心理“正名

本文拟就我国“心理”一词原始涵义加以梳理,并涉及心理学的本义问题。     

“面子“辩析

以我的感觉来说,“面子”是人生中经常遇到的一个问题。成语“嗟来之食”说的是发生在春秋时期的一个故事,当时齐国发生饥荒,有人在路上施舍饮食,对一个饥饿的人说：“嗟,来食”,饥饿的人说,我就是不食“嗟来之食’,才到这个地步的。终于不吃而死。由此可见即使是...     

“注意“治疗理论

１问题的提出早在几年前的心理治疗实践中,就隐隐约约地看出,心理医生与患者双方相互配合,为的是转移和消除患者的某种病态注意。一次,在一个重度抑郁性神经症患者的初诊中,想应用“自敲膝盖法”暂时转移患者的某种病态注意,让他尝试一下心理疗法的滋味,并增强治疗...     

“闹鬼“的故事

小时候,我和父母亲住在农村.因为弟弟妹妹多,父亲常为住房发愁.终于有一年冬季我们家从生产队分到三间传说闹鬼的房子.邻居神秘兮兮地说做饭的那间锅屋闹得最凶,那鬼有两个幽蓝色的眼睛.……     

新“踩台“

记得,孩提时代在隶属五岭山余脉的故乡看戏,凡是在新搭建或落成的舞台演出,戏班佬总要搞一个“踩台“的仪式来祭神奠鬼,以求演出平安.依稀记得其中有一个情节是由“师公“焚香烧纸,大念咒语后,于乌烟瘴气中由一名青面獠牙的鬼王手执钢叉去追杀一个叫刘十四娘的女子;先从台上追到台下,又由台下追返台上,直到把钢叉不偏不倚地挥插到那披头散发的女子头顶的台柱子上,才算完结.据说,此举的风险系数颇大,以至于经常有演员成为叉下冤鬼,所以主持人都要求表演者立下字据,说明如偶有失手,概不追究人命,并在台下备好一口棺材,以便收尸,同时,以示破釜沉舟之志……呀!好一个惨烈场面.……     

Strong reciprocity is not uncommon in the "wild"

Guala is right to draw attention to the difficulty of extrapolating from the experimental evidence for weak or strong reciprocity to what is observed in the "wild." However, there may be more strong reciprocity in real-world communities than he allows for, as strikingly illustrated in the example of the Mafia.     

Comparison of two theories of "ratio" and "difference" judgments

This article examines the hypothesis that judges compare stimuli by ratio and subtractive operations when instructed to judge" "ratios" and "differences." Rule and Curtis hold that magnitude estimations are a power function of subjective values, with an exponent between 1.1 and 2.1. Accordingly, the two-operation model tested assumes magnitude estimations of "ratios" are a comparable power function of subjective ratios. In contrast, Birnbaum and Veit theorize that judges compare two stimuli by subraction for both "ratio" and "difference" instructions and that magnitude estimations of "ratios" are approximately an exponential function of subjective differences. Three tests were used to compare the theory of one operation with the two-operation theory for the data of nine experiments. The results strongly favor the theory that observers use the same operation for both instructions.     

共情对广义互惠的影响：自我-他人重叠的中介作用

与“我帮你,你帮我”的直接互惠相比,“我帮你,你帮他”的积极广义互惠,促使受助者转变为助人者帮助更多的人。与之相反,“我伤你,你伤他”的消极广义互惠,易导致受害者转变为伤害者波及无辜他人。以往研究未探寻到既能促进积极广义互惠,又能抑制消极广义互惠的因素。采用两阶段独裁者博弈任务范式,通过两项实验发现,共情是一个能够起到扩大积极广义互惠传递效应并削弱消极广义互惠传递效应双重作用的特殊变量,其机制在于自我-他人重叠,支持了自我扩张模型。这一研究为营造良好社会道德氛围,加强公民道德建设,保障公正和谐的社会环境提供了思路。     

The strategic logic of costly punishment necessitates natural field experiments, and at least one such experiment exists

Costly punishment's scarcity "in the wild" does not belie strong reciprocity theory as Guala claims. In the presence of strong reciprocators, strategic defectors will cooperate and sanctioning will not occur. Accordingly, natural field experiments are necessary to assess a "wide" reading of costly punishment experiments. One such field experiment exists, and it supports the hypothesis that costly punishment promotes cooperation.     

Loneliness,exchange orientation,and reciprocity in friendships

Guided by equity theory, this study among 185 Dutch students explored the effects of exchange orientation and reciprocity in the relationship with the best friend upon loneliness. Reciprocity was in general more common in this relationship than feeling advantaged or deprived. The association between reciprocity and loneliness was as predicted on the basis of equity theory: Those feeling deprived as well as those feeling advantaged in the relationship with the best friend reported much more loneliness than those perceiving reciprocity in terms of giving and receiving help. The association between reciprocity and loneliness was especially pronounced among those high in overbenefitting exchange orientation, but not among those high in underbenefitting exchange orientation. However, more loneliness was found among those high in underbenefitting exchange orientation, independent of the degree of reciprocity in the relationship with the best friend. The effects of lack of reciprocity and exchange orientation upon loneliness remained the same when self-esteem was included as a covariate.     

Reciprocity counseling: A rapid learning-based procedure for marital counseling

Existing marital counseling procedures have not been experimentally evaluated or generally have not been based on an experimentally derived theory. The present study formulated a model of marital discord based on reinforcement theory, developed a marital counseling procedure based on that theory and experimentally evaluated its effectiveness. The model viewed marital discord as the resultant of non-reciprocated reinforcement. The counseling procedures attempted to establish general marital reciprocity of reinforcement by teaching reciprocity in several specific areas of marital unhappiness. The reciprocity procedure was conducted for about 3–4 weeks with 12 couples, after first conducting a catharsis-type counseling as a control procedure. The results showed that the reciprocity procedure increased reported marital happiness, whereas the control procedure did not. Once reciprocity was achieved in a specific problem area, the benefits generalized somewhat to other yet-to-be counseled areas. The increase in marital happiness occurred for each of the specific areas of marital interaction, for 96 per cent of the clients, and was maintained and increased during the available follow-up period. These results indicate that the procedure is an effective, rapid and enduring method of producing marital happiness.     

Relationships with Parents, Spousal Reciprocity, and Psychological Distress in Middle-Age Adults

Data from 301 middle-age couples were employed to investigate links between their recalled parents’ parenting styles and perceptions of reciprocity with their parents, as well as their current perceptions of spousal reciprocity, on their psychological distress. The research extends Baumrind’s theory of childhood parenting styles and Youniss’ theory of late adolescents’ perceived reciprocity to a developmental model for middle-age psychological distress. Differential effects were found according to the gender of both the offspring and the parent. There were significant positive findings only if the opposite-sex parent was perceived as authoritative, and significant negative findings if the same-sex parent was perceived as authoritarian. Regression models indicated mediated, integrated relationships (through maternal and spousal reciprocity) for females, but no mediations were found for males. Significantly more variance in emotional distress was explained by spousal reciprocity than by the parent related variables, and for the men than for the women.     

<Emphasis Type="Italic">Daxue</Emphasis>: The Great Learning for Universities Today

The so-called daxue zhi dao 大學之道 (the Dao of great learning), though a Confucian way of self-cultivation, can inspire contemporary universities (daxue 大學) through a process of creative interpretation. Having examined the ethos of modern university in its four historical stages, I come up with its last stage of reaching out in the era of globalization and dialogue among civilizations, in which we have to rethink the idea of university from the fuller development of human reason. This can be achieved only through increasingly reaching out toward many others by means of mutual waitui 外推 (strangification) and self-reflection, which presuppose and announce an ethics of generosity in priority over and implementable by reciprocity. Universities today should learn from classical Confucianism, and we should keep in mind their initial generous spirit as exemplified by Confucius himself. Strangification and self-reflection, being moved by original generosity and implemented by reciprocity, will eventually bring us the hope of reason.     

Solidarity and Reciprocity Between People With and Without Disabilities

Governments of contemporary welfare states call upon citizens to care for people with psychiatric or intellectual disabilities. This is deemed sensible and morally just. However, social–psychological theory suggests that stereotyping may stand in the way of engaging into contact. Sociological theory suggests that the giving of help is based on either balanced or generalized reciprocity. Balanced reciprocity depends on one's ability to ‘pay back’, which people with disabilities may have trouble doing. Generalized reciprocity depends on close social bonds, while people with disabilities often have fewer social bonds than other citizens. The current study aimed to find out whether citizens—despite socio‐psychological and sociological theories expecting otherwise—enter into supporting relationships with people with intellectual or psychiatric disabilities. Although we found socio‐psychological and sociological theory to be largely correct, we also found people to be more creative than theory assumes. A smile can be experienced as a return gift, thus including people with intellectual disabilities in the web of balanced reciprocity. Some people create new social bonds to include people with disabilities: they feel close to them because they had a job in the healthcare sector or because they had a family member with a disability. In disadvantaged neighbourhoods, recognition of each other's problems can create feelings of similarity and concomitant reciprocity. Copyright © 2016 John Wiley & Sons, Ltd.