"Perhaps it would be better not to know everything."

The advent of statistical methods for evaluating the data of individual-subject designs invites a comparison of the usual research tactics of the group-design paradigm and the individual-subject-design paradigm. That comparison can hinge on the concept of assigning probabilities of Type 1 and Type 2 errors. Individual-subject designs are usually interpreted with implicit, very low probabilities of Type 1 errors, and correspondingly high probabilities of Type 1 errors, and correspondingly high probabilities of Type 2 errors. Group designs are usually interpreted with explicit, moderately low probabilities of Type 1 errors, and therefore with not such high probabilities of Type 2 errors as in the other paradigm. This difference may seem to be a minor one, considered in terms of centiles on a probability scale. However, when it is interpreted in terms of the substantive kinds of results likely to be produced by each paradigm, it appears that the individual-subject-design paradigm is more likely to contribute to the development of a technology of behavior, and it is suggested that this orientation should not be abandoned.     

Asian Americans and racism: when bad things happen to "model minorities."

Due to the limited psychological research on Asian Americans' experiences with racism, in the current study the authors examined the relationships between racial socialization, racial identity, and perceptions of racism, with a college-aged sample (N = 254) consisting primarily of Chinese Americans and Filipino Americans. With the use of multiple regression analyses, the results indicated that racial socialization, particularly discussions about race and racism, was positively related to one's perceptions of racism. Moreover, the study also showed that the relationship between racial socialization and perceptions of racism was partially mediated by racial identity schemas. To understand how Asian Americans regard racism, it is useful to have an understanding of racial identity theory and the manner in which Asian Americans are socialized to perceive racism.     

Anxiety and hostility to an "outsider," as moderated by low perceived power

The hostile and anxious responses of young adults to an immigrant (vs. native-born) stranger were examined as a function of participants' self-perceived power. In Studies 1 and 2, individuals with low perceived social power (males, in particular) showed high anxiety toward an "outsider" but more so if that individual was an immigrant (and thus posed an ambiguous threat to their position in the hierarchy). In Study 3, young adult males competed on a reaction time test with an immigrant or native-born rival. With immigrant rivals, males with low perceived social power showed relatively high aggression toward an immigrant rival and derogation of the rival's formidability; however, they showed a more deferential pattern with native-born rivals.     

"癌症-污染"的认知与风险应对——基于若干"癌症村"的经验研究

目前医学上尚难认定"癌症村"中的"癌症一污染"关系.但在现实中,"癌症村"作为社会事实已经存在并持续影响了村民的生活.对所选浙江、江西、广东四个"癌症村"进行实地调查,并结合自然科学的研究成果,讨论村民对"癌症"、污染及"癌症一污染"关系的认识及健康风险应对.虽然村民对外源性污染敏锐感知、对癌症高发极度担忧和敏感,但村民对"癌症一污染"关系的认识受外部认识的影响比较大,处于认知"连续谱"的两极之间.政府及相关部门难于在短期内消除因污染而致的健康风险,所以应对健康风险已是村民日常生活中的紧迫实践.他们尝试通过消除污染源、迁离污染源、改变水源、改变食物来源等办法规避健康风险.在风险应对过程中,经济因素影响其环境行动的强度及策略,也衍生出其它社会行动.更进一步,村民的风险应对往往嵌于乡村宗族势力、地方"绅权"及"单位制"遗存等社会结构中.     

When you and I are "we," you are not threatening: the role of self-expansion in social comparison

Many theories of self-evaluation emphasize the power of social comparison. Simply put, an individual is thought to gain esteem whenever she or he outperforms others and to lose esteem when he or she is outperformed. The current research explored interdependent self-construal as a moderator of these effects. Two studies used a priming task to manipulate the level of self-construal and investigate effects of social comparison in dyadic (Study 1) and group situations (Study 2). Both studies demonstrated that when the target for comparison is construed as part of the self, his or her successes become cause for celebration rather than costs to esteem. Additionally, gender differences in chronic relational and collective self-construals moderated the patterns of social comparison in a form similar to that of priming relational and collective self-construals.     

From "Anna O." to Bertha Pappenheim: transforming private pain into public action

Bertha Pappenheim ("Anna O,") was treated for hysteria by Josef Breuer when she was a young adult. As a mature adult she became a leading social worker, writer, and feminist activist in the German Jewish community. This article examines her therapy with Breuer, her own struggle for recovery, and some links between her earlier and later life, in particular the lack of intimate relationships in her life and her work against the victimization of women. Throughout the article psychoanalytic interpretations, social history, and feminist analyses are integrated to provide a contextualized examination of Pappenheim's life.     

十五游神仙,仙游未曾歇——李白的道缘与游仙诗境

李白一生与仙道结下了不解之缘,其立身行事及诗歌创作深受其影响.无论是在蜀中还是在"仗剑去国,辞亲远游"的漫游途中,他都乐于游名山探仙道,并结识了不少有名望的道士,如司马承祯、吴筠、元丹丘、胡紫阳等.李白的诗中多有神仙、紫霞、天宫楼阙、琼阁仙山等仙境的描述,足见李白对道教之倾心和道教对他的深刻影响.     

Response to Commentaries: Actions as Perceptual-Conceptual "Gestalts"

The author clarifies the objective and essence of the psychological, or perceptual-cognitive, approach to voluntary movement. According to that approach, voluntary movements are organized and performed as meaningful, perceptible events with bodily and environmental aspects. Body-oriented control is thus not neglected in the perceptual-cognitive approach but is actually an important issue. He further clarifies how material and psychological factors relate to each other in motor control and why they are not considered a coalition of constraints. The central importance of the sparse coding principle for the perceptual-cognitive approach is underlined. Finally, the author argues that the psychological information format is particularly suitable for motion control and stresses the power of the perceptual-cognitive approach to possibly provide a unifying framework for understanding human voluntary movements.     

也谈科学与迷信

近几年来,首先是伪科学方面把现代社会对科学的信任说成是“迷信科学”。近来,也有一些朋友把人们对科学的信任和迷信鬼神等量齐观,认为二者在心态上没有什么差别。他们认为,迷信,就是“入迷(执着)的相信”。这不仅不合迷信这个概念的本义,也不合生活实际。