《本草纲目》早期译介研究——以《中华帝国全志》为例

从译介学视角出发,对以《中华帝国全志》为代表的《本草纲目》早期译介活动进行研究。以《中华帝国全志》最早英文全译本"凯夫版"为蓝本,探讨其"译介内容"及针对"译介受众"所采用的"译介策略",并简述"译介效果"。在译介过程中,"译介主体"为了满足译入语读者的需求,通过"译介内容"的选取及"译介策略"的应用一定程度上促进了中西文化的交流与融合。《本草纲目》早期译介的成功得益于各译介要素间的互动与博弈,为当代中国文化,尤其是中医文化"走出去"提供了有益借鉴。     

Religiousness,collectivism, and helping behavior: The invigorating role of abusive supervision

IntroductionVoluntary helping behaviors are important for spurring organizational effectiveness.ObjectivesThis study investigates how employees’ religiousness and collectivism might enhance their propensity to help their peers on a voluntary basis, as well as how this relationship might be invigorated by the presence of abusive supervision.MethodsSurvey data were collected from employees and their supervisors in Pakistan-based organizations. The hypotheses were tested with hierarchical regression analysis.ResultsReligiousness relates positively to helping behavior, and this relationship is stronger when employees experience abusive supervision, possibly because their religiousness motivates them to protect their colleagues against the hardships created by such a resource-draining leadership style. Although collectivism does not have a direct significant relationship with helping behavior overall, abusive supervision invigorates this relationship.ConclusionFor organizations seeking to increase voluntary work behaviors, the results show that religiousness and collectivism are two personal resources that can enhance an organizational culture that promotes collegiality and mutual support, particularly when employees believe that their supervisors are hostile to followers and abuse their leadership positions.     

The Non-Conceptual Dimension of Social Mediation: Toward a Materialist Aufhebung of Hegel

ABSTRACT

Sellars’s relationship with Hegel is complex and itself ‘dialectical‘ in interesting ways. Sellars follows Hegel in recognizing that the normativity essential to intentionality and conceptuality is a social phenomenon. But Sellars criticizes Hegel for his inability to independently explain the emergence and function of this essential group phenomenon. I shall argue that Sellars’s critique of Hegel on this count is part of a larger, metaphysically ambitious and rigorously realistic position, which, though turning Hegel’s ontology on its head, shares with Hegel the methodological ambition of arriving at a position which is globally explanatorily closed. Further, it will be suggested that although Sellars would surely have been critical of the ontological reification of Hegel’s dialectical method, he nonetheless reserves an important role for conceptual dialectical development right at the heart of his system, namely in his understanding of the conceptual evolution that leads from the manifest to the scientific image. Finally, I shall argue that Sellars thereby aspires to provide nothing less than a materialist aufhebung of idealist Hegelian dialectics.     

The Minds of God(s) and Humans: Differences in Mind Perception in Fiji and North America

Previous research suggests that how people conceive of minds depends on the culture in which they live, both in determining how they interact with other human minds and how they infer the unseen minds of gods. We use exploratory factor analysis to compare how people from different societies with distinct models of human minds and different religious traditions perceive the minds of humans and gods. In two North American samples (American adults, N = 186; Canadian students, N = 202), we replicated a previously found two‐factor agency/experience structure for both human and divine minds, but in Fijian samples (Indigenous iTaukei Fijians, N = 77; Fijians of Indian descent, N = 214; total N = 679) we found a three‐factor structure, with the additional containing items related to social relationships. Further, Fijians’ responses revealed a different three‐factor structure for human minds and gods’ minds. We used these factors as dimensions in the conception of minds to predict (a) expectations about human and divine tendencies towards punishment and reward; and (b) conception of gods as more embodied (an extension of experience) or more able to know people's thoughts (an extension of agency). We found variation in how these factors predict conceptions of agents across groups, indicating further theory is needed to explain how culturally generated concepts of mind lead to other sorts of social inferences. We conclude that mind perception is shaped by culturally defined social expectations and recommend further work in different cultural contexts to examine the interplay between culture and social cognition.     

The acceptability of prophylactic mastectomy among lay people and health professionals: A pilot study

IntroductionWomen with certain genetic mutations have a risk of up to 85% of developing breast cancer. Bilateral prophylactic mastectomy is the most effective way to reduce risk of cancer.ObjectiveThis pilot study focuses on the acceptability of prophylactic breast surgery and examines, in a series of concrete cases, the cognitive processes by which health professionals and lay people make their judgments. This research also aims to identify the factors involved in these judgments. An additional objective is to determine whether there are groups with different patterns of responses.MethodWe recruited two samples in France, one comprising 90 lay people and the other 30 health professionals (n = 120) and asked them how acceptable it would be for a woman at a high risk of breast cancer to undergo a prophylactic surgery (mastectomy), in each of the 64 scenarios presented to them. The scenarios were all combinations of two levels of age, of marital status, of parenting status, of body appearance investment, of reconstructive surgery and also two levels of the person suggesting oncogenetic diagnosis.ResultsWe found that lay people and health professionals structured the factors in the scenarios in nearly the same way. They assigned importance to three factors: the most important one was reconstructive surgery, and then the age of the woman. The least important factor was the person who requested the genetic test. Furthermore, the age of the participants, and knowing a person who had cancer impacted the degree of acceptability assigned by participants. Being a lay person or a health professional did not have a direct impact on acceptability but influenced the integration of factors. In addition, cluster analysis showed that only a small group was opposed to mastectomy.ConclusionThis pilot study demonstrated that three factors have to be considered when judging the acceptability of prophylactic mastectomy and showed a common cognitive foundation for future discussion, at the levels of both clinical care and health policy, of the conditions under which prophylactic surgery might be acceptable.     

Weight stigmatization and disordered eating in obese women: The mediating effects of self-esteem and fear of negative appearance evaluation

ObjectiveThe aim of this study is to examine whether self-esteem and fear of negative appearance evaluation are significant mediators in the association between weight-related self-devaluation and disordered eating.MethodA sample of obese Canadian women (N = 111, M age = 40.9, SD = 10.2) completed the Weight Self-Stigma Questionnaire (WSSQ), the Rosenberg Self-Esteem Scale (RSES), the Fear of Negative Appearance Evaluation Scale (FNAES), and the Eating Disorder Examination Questionnaire (EDE-Q).ResultsSelf-esteem mediated the relationship between weight-related self-devaluation and restraint and weight concerns, whereas fear of negative appearance evaluation mediated the relationship with weight, shape and eating concerns.ConclusionSince, for obese women, self-esteem and fear of negative appearance evaluation are likely to maintain disordered eating, they should be more frequently taken into consideration by researchers, health professionals and public policy stakeholders.     

Making sense of social robots: A structural analysis of the layperson's social representation of robots

IntroductionGiven their novelty, social robots (i.e., robots using natural language, displaying and recognizing emotions) will generate uncertainty among users. Social representations allow making sense of the new, drawing from existing knowledge.ObjectiveA free association questionnaire was administered to 212 Portuguese adults to identify the social representation of robot.MethodData was analysed with EVOC 2000 and SIMI 2000 software.ResultsThe social representation of robot is organized around the ideas of technology, help and future. Differences in the representation according to age, gender and level of education where also identified.ConclusionThe social representation of robot is marked by the conception of it as a tool. This contrasts with the concept of social robots as social agents. Implications for social robot's acceptance are discussed.