幼儿说谎行为的特点及其与心理理论水平的关系

首先考察3-4岁幼儿在抵制诱惑情景下出现违规行为后的说谎行为特点,然后进一步探讨了说谎行为与心理理论水平之间的关系。研究结果发现,3岁儿童中有59.3%出现说谎行为,而4岁时这个比例达到75%;但经统计检验没有发现显著的年龄差异,性别差异也不显著。另外,说谎与未说谎组在错误信念任务上的得分没有显著性差异,但有策略的说谎组比没有策略组在错误信念任务上的得分更高;说谎水平与错误信念任务之间有显著的正相关     

小学儿童对说谎及说真话的评价

该研究分析比较了７、９、１１岁儿童对故事中好／坏行为的评价,及对此两种行为说谎／说真话的评价。研究目的是想通过小学儿童对好行为与坏行为说谎或说真话的道德评价来检验说谎发展中的一些普遍性问题。结果表明：被试都有相当的能力区别行为与言语反应间的差异。对好／坏行为都予积极／消极的评价;而对相应的言语反应的评价则因条件而不同。     

自我效能、价值、课堂环境及学习成绩与学业求助的关系

以１３５名初中二年级学生为被试,采用问卷研究了自我效能、价值、课堂环境及学习成绩与学业求助的关系。结果表明：（１）自我效能与求助益处、工具性求助呈显著正相关关系;与求助代价、执行性求助和回避求助呈显著负相关关系;（２）价值与求助益处、工具性求助呈显著正相关关系;与求助价价、执行性和回避求助呈显著负相关关系;（３）支持求助的课堂环境与工具性求助呈显著正相关关系;与来自老师的威胁和回避求助呈显著负相关     

LYING TO THE NAZI AT THE DOOR

Moral philosophers and theologians have long debated the classic moral dilemma of lying to an intruder in order to save a refugee. This dilemma presents an especially difficult challenge to those who reject consequentialist reasoning. Many contemporary defenders of Thomas Aquinas have argued that lying is never permissible under any circumstances, but none has offered a satisfactory answer to the question of what one ought to do when facing such a dilemma. I argue that there can be no morally satisfying answer to this question, because every possible action will involve some degree of sin, even if lying is the least sinful action. This should not lead us to redefine what it means to tell a lie, nor to say that lying to the intruder is a good or right action; rather, it should lead us to acknowledge the tragic dimension of life in a fallen world.     

LYING PERSON-TO-PERSON ABOUT LIFE EVENTS: A COGNITIVE FRAMEWORK FOR LIE DETECTION

Undetected lies of prospective or current employees cost business billions of dollars annually. The ability to detect these lies would be of immense benefit. Several recent reports have called for research on new, theoretically based methods of lie detection. In response, we tested the Activation-Decision-Construction Model of lying ( Walczyk, Roper, Seeman, & Humphreys, 2003 ) according to which response time is a cue to deception. Participants were tested person-to-person. In Experiment 1, half lied to questions probing recent episodic memories. The other half answered honestly. Liar-truth teller response time differences were observed between subjects. Discriminant analyses demonstrated the value of response time for uncovering deceit. Those highest in social skills were the quickest liars. In Experiment 2, lying was shown to take longer than truth telling within subjects, and within-subject response time standard deviations were shown to be converging cues to deception. Based on these data and the ADCM, a Time-Restricted Integrity Confirmation (Tri-Con) framework for lie detection is proposed that might one day provide cost effective lie detection for business.     

BALD-FACED LIES! LYING WITHOUT THE INTENT TO DECEIVE

Abstract:  Surprisingly, the fact that the speaker is lying is sometimes common knowledge between everyone involved (the addressee, the general audience, bystanders, etc.). Strangely, we condemn these bald-faced lies more severely than disguised lies. The wrongness of lying springs from the intent to deceive – just the feature missing in the case of bald-faced lies. These puzzling lies arise systematically when assertions are forced. Intellectual duress helps to explain another type of non-deceptive false assertion: lying to yourself. In the end, I conclude that the apparent intensity of our disapproval of non-deceptive lies is a rhetorical illusion.     

RELIGION VERSUS SCIENCE: THE CONFLICT IN REFERENCE TO TRUTH VALUE,NOT CASH VALUE

Abstract. The rift between science and religion needs to be assessed not merely on pragmatic grounds, on the basis of the effect of scientific versus religious beliefs on people's behavior, as John Caiazza's essay does, but also and above all in regard to the cogency of the respective beliefs in reference to what we can reasonably assume is the true face of reality. About such truth value, the conflict is not irremediable; there are elements of belief regarding the nature of reality that are strikingly similar regardless of whether one arrived at them on the basis of faith in revealed knowledge or on the basis of knowledge acquired by reasoning from or in reference to experience. Two such items are selected here by way of example: belief that in certain states of mind and consciousness individuals can experience union with something larger or deeper than themselves, and belief that the universe we inhabit is the result of an original creative act.     

THE COUNTERNULL VALUE OF AN EFFECT SIZE:

We introduce a new, readily computed statistic, the counternull value of an obtained effect size, which is the nonnull magnitude of effect size that is supported by exactly the same amount of evidence as supports the null value of the effect size In other words, if the counternull value were taken as the null hypothesis, the resulting p value would be the same as the obtained p value for the actual null hypothesis Reporting the counternull, in addition to the p value, virtually eliminates two common errors (a) equating failure to reject the null with the estimation of the effect size as equal to zero and (b) takmg the rejection of a null hypothesis on the basis of a significant p value to imply a scientifically important finding In many common situations with a one-degree-of-freedom effect size, the value of the counternull is simply twice the magnitude of the obtained effect size, but the counternull is defined in general, even with multidegree-of-freedom effect sizes, and therefore can be applied when a confidence interval cannot be The use of the counternull can be especially useful in meta-analyses when evaluating the scientific importance of summary effect sizes     

KANTIAN VALUE REALISM

Why should we be interested in Kant's ethical theory? One reason is that we find his views about our moral responsibilities appealing. Anyone who thinks that we should treat other people with respect, that we should not use them as a mere means in ways to which they could not possibly consent, will be attracted by a Kantian style of ethical theory. But according to recent supporters of Kant, the most distinctive and important feature of his ethical theory is not his claims about the particular ethical duties that we owe to each other, but his views about the nature of value. They argue that Kant has an account of the relationship between practical reason and value, known as “Kantian constructivism” that is far superior to the traditional “value realist” theory, and that it is because of this that we should accept his theory. ¹ 1 Korsgaard (1996a, 1996b, 2003 ).
It is now standard for both supporters and critics to claim that Kant's moral theory stands or falls with Kantian constructivism. ² 2 Gaut (1997 ), Regan (2002 ).
But this is a mistake. In this paper, I sketch a rival Kantian theory of value, which I call Kantian value realism. I argue that there is textual evidence that Kant himself accepted value realism rather than constructivism. Whilst my aim in this paper is to set out the theory clearly rather than to defend it, I will try to show that Kantian value realism is preferable to Kantian constructivism and that it is worthy of further study.     

VALUE SYSTEMS ACROSS CULTURES: AUSTRALIA AND CHINA*

The Rokeach Value Survey was administered to a sample of 140 students at Flinders University in Adelaide, South Australia, and, in translated form, to a sample of 68 students at Shaanxi Teachers University in Xi'an, China. The Australian students ranked the following values as significantly higher in importance compared with the Chinese students: an exciting life, a world at peace, family security, happiness, inner harmony, being cheerful, being forgiving, being helpful, being honest, being loving, and being responsible. The Chinese students assigned significantly higher importance than the Australian sample to a world of beauty, national security, pleasure, social recognition, wisdom, being ambitious, being capable, being courageous, being imaginative, being intellectual, being logical, and being self-controlled. These results are related to other evidence about the two cultures. Implications are discussed, specifically in regard to the dimension of individualism-collectivism and more generally in terms of the need to sample a range of evidence when studying values across cultures.