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     

启动情绪和呈现方式对错误记忆的影响

采用DRM范式(Deese-Roediger-Mc Dermott paradigm),考察了启动情绪状态下词表项目的呈现方式对错误记忆的影响。结果发现:(1)启动情绪主效应不显著。(2)词表项目的呈现方式主效应显著。(3)启动情绪与呈现方式间存在交互作用。在愉快启动情绪状态下分组呈现的错误再认率明显高于随机呈现条件;当词表项目分组呈现时,三种情绪状态下的错误再认率有显著差异,其中愉快启动情绪下的错误再认率最高,其次是悲伤情绪,最低的为对照组—非启动情绪状态。说明启动的愉快情绪增强了对关键诱饵的连续激活累积效应,从而导致对关键诱饵较高的错误再认率。     

SCR二项指标作为亲情作用表征函数的实验研究

在一系列真实的“测谎”中嵌插三类含亲属称谓的亲情问题;用皮肤电ＳＣＲ波幅和波长反应两项测量指标检验对应亲情作用的表征价值。研究结果显示：对三类亲情问题情绪反应的各组测量值呈高度显著性差异,且有等级差异：对三类亲情问题情绪反应的测量值存在个体差异,但在“母亲”问题反应强烈;ＳＣＲ波幅反应和波长反应两项指标趋于同步,具有较好的检测敏感性。实验分离出可以印证亲情情绪作用的特异性ＳＣＲ反应。     

EXAMINING THE STRUCTURE AND ROLE OF EMOTION: CONTRIBUTIONS OF NEUROBIOLOGY TO THE STUDY OF EMBODIED RELIGIOUS EXPERIENCE

Abstract. Certain properties of the body and emotions facilitate the transmission of religious knowledge and the development of religious states through particular qualities of perception and memory. The body, which is the ground of religious experience, can be understood as transformative: the characteristic that recalled emotion is “refelt” in the present enables emotion to be cultivated or developed. Emotions and the stimuli that evoke them are necessarily culturally specific, but the automatic nature of this process is universal. Religious traditions have made use of these processes to educate the feeling toward certain qualities and to develop religious experience, through the use of sacred images, ritual posture and gesture, and repetition of ritual acts. Neuroscience contributes to our understanding of the emotional processes that take place when emotions are evoked, refelt, and developed; the neurobiological processing of emotion parallels experience. Keeping experience central makes it possible to bring religion and neuroscience together in a nonreductive examination of spiritual experience.     

THINKING ABOUT THE GOOD: RECONFIGURING LIBERAL METAPHYSICS (OR NOT) FOR PEOPLE WITH COGNITIVE DISABILITIES

Abstract: Liberalism welcomes diversity in substantive ideas of the good but not in the process whereby these ideas are formed. Ideas of the good acquire weight on the presumption that each is a person's own, formed independently. But people differ in their capacities to conceptualize. Some, appropriately characterized as cerebral, are proficient in and profoundly involved with conceptualizing. Others, labeled cognitively disabled, range from individuals with mild limitations to those so unable to express themselves that we cannot be sure whether their behavior is mediated by concepts at all. Constricted cognitive capacities have been thought to prevent participation in the prescribed process for forming personalized ideas of the good. So liberal theory, when formulating principles and practices of justice, often disregards cognitively disabled peoples' perspectives. We put aside metaphysically driven notions about personhood and show how interpersonal processes of "prosthetic" thinking (different from surrogacy) can satisfy liberalism's standards, positioning cognitively disabled individuals as fully participating subjects of justice.     

GETTING UNDER MY SKIN: WILLIAM JAMES ON THE EMOTIONS, SOCIALITY, AND TRANSCENDENCE

“You are really getting under my skin!” This exclamation suggests a series of psychological, philosophical, and metaphysical questions: What is the nature and development of human emotion? How does emotion arise in social interaction? To what extent can interactive situations shape our embodied selves and intensify particular affective states? With these questions in mind, William James begins to investigate the character of emotions and to develop a model of what he terms the social self. James's studies of mimicry and his interest in phenomena now often investigated using biofeedback begin to explain how affective states develop and how it might be possible for something to “get under one's skin.” I situate these studies in the history of psychology between the psychological schools of structuralism and behaviorism. More important, I suggest continuity between James's Psychology and recent research on mirror neurons, reentrant mapping, and emotional mimicry in the fields of clinical psychology and cognitive neuroscience. This research supports and extends James's initial claims in regard to the creation of emotions and the life of the social self. I propose that James's work in the empirical sciences should be read as a prelude to his metaphysical works that speak of a coordination between embodied selves and wider environmental situations, and his psychological studies should be read as a prelude to his reflections on spiritual transcendence.     

ASSESSING THE FIELD OF SCIENCE AND RELIGION: ADVICE FROM THE NEXT GENERATION

The field of science and religion is undergoing a transition today requiring assessment of its past movements and identifying its future trajectories by the next generation of science and religion scholars. This essay provides such assessment and advice. To focus efforts on the past, I turn to Ian Barbour's own stock taking of the field some forty years ago in an essay entitled “Science and Religion Today” before giving some personal comments where I argue that much of the field has traditionally focused on the conversation between Christianity and the natural sciences. At present, however, we are beginning to see that the future of the conversation lies beyond the dialogue between the natural sciences and Christianity. I suggest that the future dialogue will and ought to expand in several directions: (1) into non‐Christian religions and theology, (2) into the human sciences, (3) into science and technology Studies, and (4) into the humanities more broadly.     

A TALE OF TWO CONTROVERSIES: DISSONANCE IN THE THEORY AND PRACTICE OF RATIONALITY

Abstract. The relation between rationality in science and rationality in moral discourse is of interest to philosophers and sociologists of science, to educators and moral philosophers. Apparently conflicting conceptions of rationality can be detected at the core of two current socio-educational controversies: the creationievolution controversy and that concerning "moral education." This paper takes as its starting point the recorded views of participants in these controversies; exhibits the contradictions and their effect on the public; relates these contradictions to developments in the philosophy and history of science; and suggests, in a preliminary way, one approach for dealing with the problem.     

EMIL BRUNNER REVISITED: ON THE COGNITIVE SCIENCE OF RELIGION,THE IMAGO DEI,AND REVELATION

This article aims at a constructive and argumentative engagement between the cognitive science of religion (CSR) and philosophical and theological reflection on the imago Dei. The Swiss theologian Emil Brunner argued that the theological notion that humans were created in the image of God entails that there is a “point of contact” for revelation to occur. This article argues that Brunner's notion resonates quite strongly with the findings of the CSR. The first part will give a short overview of the CSR. The second part deals with Brunner's idea of the imago Dei and the “point of contact.” The third and final part of the article outlines a model of revelation that is in line with Brunner's thought and the CSR. The aim of this article is to show how the naturalistic methodology of the CSR provides a fertile new perspective on several theological issues and thereby enriches theological reflection.     

CONSTRUCTING RELIGION WITHOUT THE SOCIAL: DURKHEIM, LATOUR, AND EXTENDED COGNITION

I take up the question of how models of extended cognition might redirect the academic study of religion. Entering into a conversation of sorts with Emile Durkheim and Bruno Latour regarding the "overtakenness" of social agency, I argue that a robust portrait of extended cognition must redirect our interest in explaining religion in two key ways. First, religious studies should take up the methodological principle of symmetry that informs contemporary histories of science and begin theorizing the efficacy of gods as social actors. Second, theorists of religion should begin noting how the work required to construct spaces in which the gods appear depends on the construction of disciplined and capable subjects.     

RECENT TRENDS IN THE COGNITIVE SCIENCE OF RELIGION: NEUROSCIENCE,RELIGIOUS EXPERIENCE,AND THE CONFLUENCE OF COGNITIVE AND EVOLUTIONARY RESEARCH

Cognitive science of religion (CSR) has increased influence in religious studies, the resistance of religious protectionists notwithstanding. CSR's most provocative work stresses the role of implicit cognition in explaining religious thought and conduct. Exhibiting explanatory pluralism, CSR seeks integrative accounts across the social, psychological, and brain sciences. CSR reflects prominent trends in the cognitive sciences generally. First, CSR is giving greater attention to the new tools and findings of cognitive neuroscience. Second, CSR researchers have done carefully designed, nonlaboratory studies of experience, incorporating precise physiological measures, obtaining astonishing findings about the experiences of ritual participants and observers. Third, CSR theorists have advanced evolutionary hypotheses about religions from eight perspectives (cross-indexing three levels of selection with three mechanisms of selection). Cultural group selectionists headline credibility enhancing displays and Big Gods in the religious consolidation of large-scale societies. Other CSR researchers marshal counterevidence and advance alternative hypotheses. CSR findings are incompatible with the New Atheists’ projects on two fronts.     

A FEELING FOR THE FUTURE: THE PROCESS OF CHANGE AS EXPLORED BY FRED. L. POLAK AND BARBARA McCLINTOCK

Abstract. Fred. L. Polak explored the mechanisms of social change in terms of “future—visions” held by a community. The future, says Polak, participates actively in the present, providing part of the context within which today's decisions are made. Barbara McClintock acquired her insights in maize genetics by developing “a feeling for the organism.” New insights, she maintains, emerge through a mutual relationship between researcher and subject. Though scholars in different fields, both acknowledge the power of images in the creative process. There is a difference in the extent to which each scientist perceives this power to be available to create new ideas.     

LETTING A LITTLE NONVERBAL AIR INTO THE ROOM: INSIGHTS FROM ACCEPTANCE AND COMMITMENT THERAPY PART 2: APPLICATIONS

Acceptance and Commitment Therapy (ACT) and Rational-Emotive Behavior Therapy (REBT) seem to have much in common. For example, they both seek to increase client’s willingness to accept inevitable, unpleasant experience. However, the techniques the therapies use to increase acceptance are often quite different. Building on the philosophical and theoretical framework presented in the previous paper, we discuss the major practical differences between ACT and REBT. We then suggest some concrete ways that the two approaches can be integrated. Such integration may greatly expand the sorts of techniques that a therapist can effectively use in the therapy room. Address correspondence to Joseph Ciarrochi, Department of Psychology, University of Wollongong, Wollongong, NSW 2522, Australia     

THE THOUGHT AND TALK OF INDIVIDUALS WITH AUTISM: REFLECTIONS ON IAN HACKING

Abstract: Ian Hacking proposes that ways of talking about autistic experience can shape, or even transform, what it is like to be autistic. I explore the grounds for two nonexclusive interpretations of this thesis. The informative interpretation holds that, because nonautistics cannot read mental states into autistic behaviour as they normally do with one another, autistic self-narratives give nonautistics unique insights into what it is like to be autistic. This in turn affects how nonautistics interact with autistic individuals, enriching their social environment in various ways. The more radical, transformative interpretation holds that autistic experience is itself moulded under the influence of developing a language-game for talking about autistic experience. I endorse both theses, albeit with some cautionary remarks.     

程式知识与幼儿心理理论的发展关系

研究探查56位3－5岁幼儿的程式知识、接受性言语能力以及他们在假装认识、外表－事实区分、错误信念和表征变化等心理理论（Theory of mind,ToM)任务上的表现,着重探究程式知识、言语能力与幼儿对心理状态的认识之间的发展关系。结果表明：（1）排除年龄因素后,程式知识对幼儿关于错误信念的认识、假装－事实的区分和假装者信念的推测有显著影响,但对关于外表－事实区分的影响不显著;（2）排除年龄因素后,言语能力对幼儿在各种心理理论任务上的表现的影响不显著。     

ON JOHN RAWLS'S A BRIEF INQUIRY INTO THE MEANING OF SIN AND FAITH

This essay challenges the view that John Rawls's recently published undergraduate thesis A Brief Inquiry into the Meaning of Sin and Faith provides little help in understanding his mature work. Two crucial strands of Rawls's Theory of Justice are its critique of teleology and its claims about our moral nature and its expression. These strands are brought together in a set of arguments late in Theory which are important but have attracted little sustained attention. I argue that the target of Rawls's undergraduate thesis is a form of Christianity which rests on assumptions Rawls later came to think were fundamental to teleological views, and that the thesis defends an alternative form of religiosity that anticipates what Rawls says in Theory about the expression of our nature. Those sections of Theory also provide resources Rawls could have used to respond to a number of prominent and recurrent criticisms of his account of moral motivation. Seeing the continuities between Brief Inquiry and Theory of Justice shows how long Rawls wrestled with problems he took up in the neglected sections of Theory and thereby shows their importance to Rawls's thought.     

QUANTUM PHYSICS, PHILOSOPHY, AND THE IMAGE OF GOD: INSIGHTS FROM WOLFGANG PAULI

Abstract. Nobel Laureate in physics Wolfgang Pauli studied philosophy and the history of ideas intensively, especially in his later years, to form an accurate ontology vis-à-vis quantum theory. Pauli's close contacts with the Swiss psychiatrist C.G. Jung gave him special qualifications for also understanding the basic problems of empirical knowledge. After Pauli's sudden death in 1958, this work was maintained mainly in his posthumously published correspondence, which so far extends only to 1939. Because Pauli's view differs essentially from the direction physics research took after the deaths of the founding fathers of quantum theory, this article attempts to describe the main features in Pauli's revolutionary thought, which is based on nature's "epistemological lesson" as revealed by Pauli's atomic research. Pauli's conclusions have important implications for various issues in Western culture, not least with the limits of science and the relation of science to religion.     

图式理论在小学语文阅读理解中的应用及其对语文学习成绩的影响

本研究采用自然实验法对吉林省松原市逸夫小学１６０名四、五年级的学生进行了对比实验研究,探讨图式教学法与常规教学法对学生语文学习成绩的影响。结果表明：（１）四、五年级实验班学生的成绩普遍提高,（２）五年级实验班学生的成绩提高的幅度高于四年级,优秀率占总成绩的三分之二,（３）四、五年级对照班学生的成绩随课文内容难度增加,学习成绩呈下降趋势。这说明图式教学法有利于提高学生的语文成绩,尤其小学高年级效果更明显。     

Influence and development: Two basic paradigms of education

The article discusses two basic paradigms of western educational theory, namely the concept of influence and the concept of development. Two historical contextes are analyzed, John Locke's theory of human learning and Jean-Jacques Rousseau's theory of natural development. Both theories are rejected in favour of a position beyond influence and development. This position of a theory of education (Erziehung) is marked with the term moral communication.An earlier and slightly different version of this article was presented to the International Symposion The Crisis of Schools (Corsendonck/Belgium, March 1992). It was translated from the german original by Annette Roeder. The final draft is my own.     

Empathy,Perspective Taking and Prosocial Behaviour: The Importance of Parenting Practices

The current study analyzed the relationships among maternal empathy (emotional and cognitive), parenting that encourages the child to take the perspective of others, child cognitive empathy and child prosocial behaviour. Participants were 72 typically developing children (66 Caucasian, six Asian) aged between 47 and 76 months (M = 61.5 months, SD = 8.3 months). Results support the facilitative effect of parenting that encourages the child to take the perspective of others. Thus, the role played by parents in the development of prosocial behaviour extends beyond warm/sensitive/responsive parenting in infancy. Together these forms of parenting are key factors that facilitate the development of prosocial behaviour. Copyright © 2011 John Wiley & Sons, Ltd.