Steps and pips in the history of the cumulative recorder

From its inception in the 1930s until very recent times, the cumulative recorder was the most widely used measurement instrument in the experimental analysis of behavior. It was an essential instrument in the discovery and analysis of schedules of reinforcement, providing the first real-time analysis of operant response rates and patterns. This review traces the evolution of the cumulative recorder from Skinner's early modified kymographs through various models developed by Skinner and his colleagues to its perfection in the 1950s, and then into the 1960s when it proliferated as different scientific instrument companies began marketing their own models of the cumulative recorder. With the rise of digital computers, the demise of the cumulative recorder as a scientific instrument was inevitable; however, the value of the cumulative record as a monitoring device to assess schedule control of behavior continues. The cumulative recorder remains, along with the operant conditioning chamber, an icon of Skinner's approach to psychology.     

合成词加工中的词频、词素频率及语义透明度

通过变化汉语合成词的词素累积频率的方法,考察表面频率和语义透明度对加工速度的影响。研究发现,当控制透明度时,高表面频率词中存在词素累积频率效应,即词素频率越高反应越快;而在低表面频率词中没有。当控制表面频率,变化词素频率和透明度时,在透明词中,词素累积频率高的比低的加工快;但在不透明词中;这种反应趋势反转了：词素频率越高反应越慢。     

THE CUMULATIVE QUALITY OF CULTURE EXPLAINS HUMAN UNIQUENESS

What explains the unique features of human culture? Culture is not uniquely human, but human culture is uniquely cumulative. Cumulative culture is a product of our collective intelligence and is supported by cognitive processes and learning strategies that enable people to acquire, transform, and transmit information and technologies within and across generations. Technological and social innovations are currently driving unprecedented changes in cultural complexity and diversity. Innovation is a cognitively and socially complex, multistep process that typically requires (cumulative) cultural learning to achieve. I argue that the technological solutions that characterize twenty-first-century innovation can only be explained by understanding both the capacity to learn from and build upon the insights of others and the transmission systems that store the knowledge and technologies of previous generations. Human uniqueness is a product of cumulative cultural learning, transmission, and innovation.     

THE EVOLUTION OF A RESEARCH DESIGN: A CASE STUDY IN CONTENT READING

In recent years, educators and researchers have become increasingly interested in naturalistic or responsive research. This approach to inquiry seems to be uniquely suited to research in the complex educational setting found in classrooms. This paper discusses one aspect of the application of a responsive paradigm to research in reading in the content area ‐‐ the evolution of the research design. In this study of four secondary school social studies classes major modifications in design were made at several points. These modifications are described and the reasons for the changes are discussed. In summary, allowing the design to emerge as the study progressed resulted in the collection of data that provided a complete view of reading in these classes. In addition, on a personal level, the researchers found that engaging in this type of inquiry influenced their views about how to collect data and what data to collect while, at the same time, enlarging their perspective of reading occurring in content area classrooms.     

以自尊为中介因素的完美主义与抑郁的关系研究

以679名初中学生为研究对象,采用近乎完美量表修订版、自尊量表以及BDI抑郁问卷对被试进行集体施测,以探讨自尊对完美主义和抑郁关系的中介效应。结果表明：自尊部分中介适应不良完美主义和抑郁的关系,对适应良好完美主义与抑郁的关系没有中介作用。培养完美主义者的较高水平的自尊非常重要。     

THE INTERTWINED ROLES OF GENES AND CULTURE IN HUMAN EVOLUTION

This essay critiques dual-inheritance theory as presented in Peter Richerson and Robert Boyd's book Not by Genes Alone: How Culture Transformed Human Evolution (2005). The theory states that culture became prominent in human evolution because it allowed relatively rapid adaptation to changing environments by means of imitation. Imitating the behavior of other members of one's community produces adaptive behaviors more readily than either genetic evolution or individual learning. Imitation follows a number of patterns: imitating high-status individuals, imitating the most common forms of behavior, imitating behaviors perceived to be the most effective solutions to various problems relevant to survival. This process combined with occasional innovations in behavior lead to a process of cultural evolution involving populations of cultural variants. Different local human populations were associated with different local populations of cultural variants, and both the human and the cultural populations evolved over time. Human evolution cannot be understood without taking into account these parallel processes of genetic and cultural evolution. Not by Genes Alone traces the implication of dual-inheritance theory for understanding human evolution and refers to various bodies of evidence relevant to the theory.     

EVOLUTION OF RELIGIOUS CAPACITY IN THE GENUS HOMO: COGNITIVE TIME SEQUENCE

Intrigued by the possible paths that the evolution of religious capacity may have taken, the authors identify a series of six major building blocks that form a foundation for religious capacity in genus Homo. Homo neanderthalensis and Homo sapiens idaltu are examined for early signs of religious capacity. Then, after an exploration of human plasticity and why it is so important, the analysis leads to a final building block that characterizes only Homo sapiens sapiens, beginning 200,000–400,000 years ago, when all the other cognitive and neurological underpinnings gradually came together. Because the timing of cognitive evolution has become an issue, the authors identify the time periods for these building blocks based on findings from modern cognitive science, neuroscience, genomic science, the new cognitive archaeology, and traditional stones‐and‐bones archaeology. The result is a logical, and even a likely story 55–65 million years long, which leads to the evolution of religious capacity in modern human beings.     

EVOLUTION OF RELIGIOUS CAPACITY IN THE GENUS HOMO: TRAIT COMPLEXITY IN ACTION THROUGH COMPASSION

In this third and last article on the evolution of religious capacity, the authors focus on compassion, one of religious expression's common companions. They explore the various meanings of compassion, using Biblical and early related documents, and derive general cognitive components before an evolutionary analysis of compassion using their model. Then, in taking on neural reuse theory, they adapt a model from linguistics theory to understand how neural reuse could have operated to fix religious capacity in the human genome. They present a teaching tool on “Religious Capacity in Action,” and develop an example of compassionate decision making in very early Homo sapiens in North Africa. They round out their analysis of compassion by exploring theory in neuroscience on a standard decision‐making model, and investigate what goes on in the human brain when a values‐based decision is made.     

EVOLUTION OF RELIGIOUS CAPACITY IN THE GENUS HOMO: ORIGINS AND BUILDING BLOCKS

The large, ancient ape population of the Miocene reached across Eurasia and down into Africa. From this genetically diverse group, the chimpanzees, bonobos, gorillas, and humans evolved from populations of successively reduced size. Using the findings of genomics, population genetics, cognitive science, neuroscience, and archaeology, the authors construct a theoretical framework of evolutionary innovations without which religious capacity could not have emerged as it did. They begin with primate sociality and strength from a basic ape model, and then explore how the human line came to be the most adaptive and flexible of all, while coming from populations with reduced genetic variability. Their analysis then delves into the importance of neurological plasticity and a lengthening developmental trajectory, and points to their following article and the last building block: the expansion of the parietal areas, which allowed visuospatial reckoning, and imagined spaces and beings essential to human theologies. Approximate times for the major cognitive building blocks of religious capacity are given.     

INTEGRATING EVOLUTION: A CONTRIBUTION TO THE CHRISTIAN DOCTRINE OF CREATION

Abstract. Science has demonstrated that the universe creates itself through its own history. This history is the result of a probabilistic process, not a deterministic execution of a plan. Science has also documented that human beings are a result of this universal, probabilistic process of general evolution. At first sight, these results seem to contradict Christian teaching. According to the Bible, history is essentially the history of salvation. Human beings therefore are not an "accident of nature" but special creations to be saved. With deeper theological probing, it becomes clearer, however, that creation must create itself. The Christian God is the loving God who enters into a loving relationship with human beings if they desire to reciprocate. If creation could not create itself, human beings could not be free. Without freedom to ignore or reject God's love, the central act of the Christian God, the drama of salvation, would become a parody played by marionettes in the hands of a supernatural manipulator. Christians should welcome the fundamental insight brought forth by science that the universe, including human beings, created itself through its own history. This article will try to show that this scientific insistence is required and confirmed by the intrinsic character of the orthodox, Judeo-Christian concept of God. That nature has to create itself, including human beings, secures human freedom and with it, the responsibility for human actions. From this perspective one might better understand the Bible in the light of God's revelation through the book of nature.     

不同认知作业年老化特点的比较研究

本工作应用自行设计的软件程序和微机人机对话方式,完成六项认知作业的年老化特点的比较研究,被试506人,46—75岁。研究结果表明:1)“心算”和“符号数字”两项作业完成速度随年老迅速减慢,但测验成绩随年老缓慢降低,速度变化是该两项作业年老化过程的主要特点;2)“数字鉴别”和“计数”两项作业完成速度随年老减慢较缓;3)“双位数字顺序回忆”和“无意义图形再认”两项作业测验成绩随年老下降迅速,但前者更为明显;4)速度和成绩两项指标的个体差异均随年老有增大趋向。     

ON THE EVOLUTION OF MORALITY AND RELIGION: A RESPONSE TO LEE CRONK

Abstract. Issue is taken with Dawkins and Krebs's (1978) conception of communication as being by nature manipulative and with Cronk's proposals concerning the evolution of morality, both of which are grounded in evolutionary biology. An alternative view, which recognizes that which humanity has in common with other species but which emphasizes humanity's distinctiveness, is offered to account for religion and morality.     

老虎保护公众意识态度变化研究

本研究以问卷调查的方式对上海市中学生,中医药大学生、和普通公众的老虎保护意识进行了对比调查和纵向调查,以评估国际野生生物保护协会亚洲保护交流项目的“拯救虎虎”公众意识宣传教育活动的效果。     

中国近现代学习心理学发展轨迹之初探

中国近现代,自公元1900年到公元1949年,这一阶段中国学习心理学发展的轨迹可归纳为三个方面,理论研究：从翻译到评价再到独立探讨;实证研究：从实验法的倡导到大量实验研究的出现,实践研究：从近代学校的建立到大量有实践价值的学习观的提出。     

EVOLUTION,NATURALISM, AND THE WORTHWHILE: A CRITIQUE OF RICHARD JOYCE'S EVOLUTIONARY DEBUNKING OF MORALITY

Abstract: In The Evolution of Morality, Richard Joyce argues there is good reason to think that the “moral sense” is a biological adaptation, and that this provides a genealogy of the moral sense that has a debunking effect, driving us to the conclusion that “our moral beliefs are products of a process that is entirely independent of their truth, … we have no grounds one way or the other for maintaining these beliefs.” I argue that Joyce's skeptical conclusion is not warranted. Even if the moral sense is a biological adaptation, developed moralities (such as Aristotelian eudaimonism) can “co‐opt” it into new roles so that the moral judgments it makes possible can come to transcend the evolutionary process that is “entirely independent of their truth.” While evolutionary theory can shed much light on our shared human nature, moral theories must still be vindicated, or debunked, by moral arguments.     

IMAGO DEI,DUALISM, AND EVOLUTION: A PHILOSOPHICAL DEFENSE OF THE STRUCTURAL IMAGE OF GOD

Most contemporary theologians have distanced themselves from views that identify the image of God with a capacity or a set of capacities that humans have. This article examines three arguments against the structural view and finds them wanting. The first argument is that the structural view entails mind/body dualism and dualism is no longer viable given neuroscience and contemporary philosophy. Against this, I argue that contemporary forms of dualism are able to circumvent such worries and are at least prima facie plausible. The second claim is that structural views end up disvaluing the human body and our relatedness. Here, I argue that neither the structural view nor dualism has such consequences. The third issue consists of various evolutionary worries that have to do with the lack of a clear‐cut boundary between human capacities and the capacities of nonhuman animals. As a response, the article argues that although there might not be a clear‐cut set of capacities that all humans share, we could still have a notion of human distinctiveness that is sufficient for the structural image of God.