Critical Psychology: What It Is and What It Is Not

Critical psychology alerts us to the limitations of mainstream research in the discipline, and it promises to put 'social' issues on the agenda in the whole of psychology. A starting point of the stance of critical psychological research is that the claims that psychologists make about human beings often seem to vanish almost as quickly as they are discovered. People, a group or culture do not behave or think like the model would predict, and, more importantly, we find that our awareness, our reflection on a process described by a psychologist changes that process. It is in the nature of human nature to change, to change as different linguistic resources, social practices, and representations of the self become available, and for human nature to change itself as people reflect on who they are and who they may become. That means that any attempt to fix us in place must fail. But it will only fail in such a way that something productive emerges from it if we do something different, and one place to do something different is in psychology. We need to step back and look at the images of the self, mind and behaviour that psychologists have produced, the types of practices they engage in, and the power those practices, those 'technologies of the self' have to set limits on change. When we appreciate this, we can start to look at what psychologists might do instead as part of a genuinely critical approach.     

The World According to Men: It Is Hierarchical and Stereotypical

The present research was designed to test whether people who expect social relationships to be structured like pecking orders (interpersonal hierarchy expectation, IHE) are also prone to stereotyping and whether this relation is moderated by gender. In two studies, a total of 203 participants completed a self-report questionnaire on IHE (Interpersonal Hierarchy Expectation Scale, IHES) and either a questionnaire that measures a general tendency to stereotype (Acceptance of Stereotyping Questionnaire, ASQ, Study 1) or a projective measure that assesses the specific gender stereotype that low dominance positions are occupied by women and high dominance positions by men (Study 2). Results showed that both stereotyping measures were related to IHE, but only for men. Moreover, trait dominance did not mediate the relation between IHE and stereotyping.     

科学世界观教育是素质教育的灵魂,很有创意

最近,我得知几位教育研究专家与一批青少年德育工作者结合,共同开展一项具有重大意义的课题研究,即“青少年科学世界观教育与研究”(北京教育学会“十五”科研规划课题)课题的研究,很是激动。我的突出感觉是:这个课题太重要;这个课题很难搞;这个课题有前途。 多年以来,在整个基础教育中,德育一直被放到突出的、挂帅的地位。不知道从什么时候开始,中小学     

Three Failed Dialogues from the Biblical World

Read in the light of the best selling books by John Gray and Deborah Tannen concerning communication between the sexes, three ancient tests—two from Hebrew Scripture and one from ancient Iraq—teach primarily by illustration how not to dialogue with one's spouse, one's friend, or one's boss. Rereading these ancient texts in the light of what John Gray Men are From Mars, Women are From Venus [New York: Harper Collins, 1992] calls advanced relationship skills reveals vital lessons, which can be applied to improve the quality of life at home, in the workplace, and God help us, in the house of mourning.     

Challenging Design: How Best to Account for the World as It Really Is

Evolutionary psychology and intelligent‐design theory both need to be able to account for the empirical world, or the world as it is. This essay is an attempt to clarify the challenges these theories need to meet, if the relevant empirical findings are replicable. There is evidence of change in the biological world and of modularity of mind, and there is a growing body of work that finds evolutionary theory a convincing and fruitful account of the “design” of the mind. Three major empirical findings within evolutionary psychology are presented and discussed. The author claims that Cartesian dualism, as it is usually meant within psychology—a split between body and mind—is false, but that Descartes' original division between body and soul has not been challenged and is not challenged by the evidence that the mind is also a biological entity. The article concludes that the convergence of theology and science is to be found in the onus to discover the truth about the world as it really is, and this calls for an ability on both parts to account for the empirical world.     

The Feeling of Not Knowing It All

How do consumers assess their mastery of knowledge they have learned? We explore this question by investigating a common knowledge consumption situation: encountering opportunities for further learning. We argue and show that such opportunities can trigger a feeling‐of‐not‐knowing‐it‐all (FONKIA), which lowers consumers’ confidence in their mastery of the knowledge they already possess. Specifically, listing optional follow‐up readings at the conclusion of a course lowered students’ confidence in their mastery of the course material they had already learned (Study 1). Encountering an optional learning opportunity increased the FONKIA, which mediated the decreased confidence (Studies 2 and 3). We also document two moderators consistent with our conceptualization. First, participants primed with mastery (vs. instrumental) motivation were more negatively impacted when they encountered optional learning opportunities. Second, the more related the optional opportunities were to the target topic, the lower participants’ confidence in their mastery of what they had already learned. We conclude by discussing the implications of these findings, such as encouraging further learning or harming teaching evaluations.     

All the World Is Not a Stage: Emerging Contextualist Themes in Counseling and Development

Classical stage-based theories of human development, drawn from organismic worldviews, possess many shortcomings when extended to counseling applications. In attempting to reduce development to linear, hierarchical sequences, these theories fail to account for the interactional nature of change processes and implicitly pathologize developmental diversity. Responding to these shortcomings, counselors are turning to contextualist models of development that emphasize process over outcome. In this article I review key assumptions of contextualism, as embodied in social role theory and the life-span developmental tradition, highlighting relevant theory and research. I propose that two vital forces within current counseling—constructivism and interactional counseling—are animated by contextualist notions of development. Specific implications of contextualism for future counseling research and practice are outlined.     

论“信则有，不信则无”的真谛——关于净土存在的揭示

净土的有与无(存在与不存在)是与人们对它的信与不信相联系的。因为人们以信乐为基，而行愿到一定程度之后才能感受到净土的存在。否则，人们自始至终都没有相信过，更没有修行过，人们当然就领略不到净土的庄严和净土的存在。因为，即使它存在，那也只是诸佛的存在，同人们自己是没有必然联系的，因为那毕竟不是人们自己的净土。     

Not All Visual Expertise Is Holistic, but It May Be Leftist: The Case of Chinese Character Recognition

ABSTRACT— We examined whether two purportedly face-specific effects, holistic processing and the left-side bias, can also be observed in expert-level processing of Chinese characters, which are logographic and share many properties with faces. Non-Chinese readers (novices) perceived these characters more holistically than Chinese readers (experts). Chinese readers had a better awareness of the components of characters, which were not clearly separable to novices. This finding suggests that holistic processing is not a marker of general visual expertise; rather, holistic processing depends on the features of the stimuli and the tasks typically performed on them. In contrast, results for the left-side bias were similar to those obtained in studies of face perception. Chinese readers exhibited a left-side bias in the perception of mirror-symmetric characters, whereas novices did not; this effect was also reflected in eye fixations. Thus, the left-side bias may be a marker of visual expertise.     

无念法是养阴大法

从修持者打坐致“上火”之症,可用无念法对应谈起,进而用通俗的语言讲无念之法及无念之理,又用中医和现代认识论试释无念法不耗自身内源,以其自我生息,达到修持的最高境界。     

Racism: What It Is and What It Isn't

The words `racist' and `racism' have become so overused that they nowconstitute obstacles to understanding and interracial dialogue aboutracial matters. Instead of the current practice of referring tovirtually anything that goes wrong or amiss with respect to race as`racism,' we should recognize a much broader moral vocabulary forcharacterizing racial ills – racial insensitivity, racial ignorance,racial injustice, racial discomfort, racial exclusion. At the sametime, we should fix on a definition of `racism' that is continuouswith its historical usage, and avoids conceptual inflation. Isuggest two basic, and distinct, forms of racism that meet thiscondition – antipathy racism and inferiorizing racism. We should alsorecognize that not all racially objectionable actions are done froma racist motive, and that not all racial stereotypes are racist.     

闪光滞后效应并非知觉延迟差异所致

闪光滞后效应(flash-lag effect)是指在与运动物体一致的位置上呈现闪光(flash),知觉上闪光落后于运动物体的视错觉。延迟差异理论认为,产生该现象的原因是视觉系统加工闪光的速度比加工运动物体慢。根据该理论,作者预测:如采用知觉加工速度更快(或更慢)的客体替代闪光,应能相应地产生更小(或更大)的闪光滞后效应。为了检验该预测,作者以"客体突现"(onset)和"客体消失"(offset)替代闪光滞后实验中的闪光,结果发现,"突现"的知觉滞后大于"消失",但时序判断任务表明"突现"的知觉延迟比"消失"短。该结果并不支持延迟差异理论。