论死刑的存废

对我国死刑的思考应着眼于两个层次 ,一是死刑是否应当废除 ?这是理性层次思考的问题 ,死刑作为一种刑罚制度具有一定的合理性 ,但其更具有不合理性和局限性。随着社会文明的发展 ,死刑的合理性被其不合理性和局限性所否定 ,死刑应当废除。二是死刑是否能够废除 ?从精神文明与物质文明两个方面来说 ,我国目前尚不具备死刑废除的条件 ,但中国死刑将必然走向废除     

上帝与死囚:基督教视野中的美国死刑问题

死刑与宗教的互动从未停歇。作为大多数美国人信仰的基督教虽然面临着包括价值日趋多元、教义与当代科技日趋脱节、信众流失等诸多挑战,但其仍然在美国社会的各个方面扮演着十分重要的作用。而作为西方所谓民主国家当中唯一没有废除死刑的国家,美国国内目前围绕死刑存废以及死刑的具体执行过程中产生相关问题的争论需要在宗教,特别是在基督教的视野中加以解读。而这种基督教语境中的死刑问题研究将会从文化层面剥离与解析美国死刑的发展脉络、主要问题与未来的发展趋势。     

凉山彝族传统宗教认同核心的理论分析与经验研究——基于社会认同的理论视角

社会认同论是理解群体及群体关系宏观社会心理过程的重要理论。宗教认同作为社会认同中的一种,既具有一般认同的基本特征,又有独特的运行机制。这样的独特性表现在宗教认同不仅体现为一种群体归属,还体现为一种神圣归属。宗教认同核心作为认同和信靠的根本对象,所具有的群体共性、神圣性和符号性,在强调血缘凝聚的少数民族群体中,即是以"祖灵"为认同与信靠的根本对象,信仰主体与客体的关系表现为一种祖先—后裔的血脉关联和祖灵—后裔的庇佑关系,基于"血脉相连"的群体共性是区别于其他信仰群体的独特特征。而对同一血缘祖先之灵的根基性情感和认同就成为维系这一信仰共同体、同时也是族群共同体存在与发展的动力和根基,使得认同更加稳固。我们需要在复杂的社会认同中认识宗教认同独特的特性与作用机制,并观察它与其他社会认同的互动。     

团结与友善

团结问题是当代伦理学讨论的一个重要议题。社会成员因为有共享的价值、共同的利益和共通的情感而凝结在一起,形成社会团结的局面。但在现代化的进程中,当代中国社会呈现出价值多元、普遍竞争和社会冷漠的现象,维系社会成员的精神的、物质的和情感的纽带有松散的危险,需要"友善"的加固。友善是一种以对方为重的价值观念,是一种待人如己的道德要求,还是一种理性的道德情感。在一个普遍友善的社会里,社会成员之间才有更广泛的价值认同、更普遍的利益共享和更持久的情感互通。在这个意义上,友善是社会团结的内在的道德维度。     

教师组织认同、工作满意感与情感承诺的关系

组织认同是社会认同的一种特殊形式,是与组织具有一致性或从属于组织的知觉。通过对545名教师施测Mael和Tetrick组织认同问卷、工作满意感问卷和情感承诺问卷,结果发现:(1)个体的组织认同水平能够正向的预测其工作满意感水平;(2)个体的组织认同水平能够正向的预测其情感承诺水平;(3)个体的工作满意感能够部分中介其组织认同对于情感承诺的预测作用。     

社交网站在社会认同发展中的作用

社会认同是个体对属于某特定社会群体的意识, 以及这种意识对个体情绪、情感的价值与意义。当前, 社交网站已逐渐渗透到了人们生活的各个方面, 改变了传统社会认同的环境。主要体现在扩展社交范围、促进信息交换、提供表达舞台、允许隐私设置和提供多重选择这五个方面。社交网站在个体社会认同的建构、表达、管理、重构和建立归属感等过程中均发挥了重要作用。未来研究仍需在研究方法、研究内容和实践应用上做进一步深化。     

认知、认同、践行——大学生树立社会主义核心价值观过程的反思与超越

社会主义核心价值观教育是当代大学生思想政治教育中的核心,在培养大学生的社会主义核心价值观的过程中,理性认知是前提、情感认同是关键、践行外化是目的。但在培育过程中前后衔接却出现了问题,即理性认知有待完善、由理性认知培育情感认同存在挑战以及情感认同向践行转化动力缺失等。所以,为解决培育过程中的问题,提出了三种续连的路径:理性认知过程以"情"入"理",认同转化过程以"理"明"情",外化践行过程需"情""理"相融。     

社会认同与内、外群体态度的关系：群际威胁和群体情绪的中介作用

为探究社会认同、群际威胁和群体情绪如何同时影响内、外群体态度,本研究以中日撞船事件为考察蓝本向天津市431名大学生被试进行调查研究,结果发现：国家认同在认同威胁对两种群体态度的总影响和通过群体愤怒的间接影响中都起到负向的调节作用;群际威胁和群体情绪在社会认同与内、外群体态度之间具有显著中介作用。结论：国家认同在对群体态度的影响中起基础性作用,不同群际威胁与不同群体情绪相对应进而影响群体态度。     

忠的观念与近代中国民族主义

民族主义是与现代性相连,并与现代工业社会的发展有关,是现代性建构过程中的特殊产物.形成于近代的中国民族主义,既非一种历史的简单延续,也非政治意识形态的再现,而是社会公众在既定的历史条件下的一种自发性的情感认同.这一情感认同的对象,便是中国传统的思想文化,或许应该说是"忠"伦理的长期影响,所以中国民族主义从形成始便有其自身的特色.本文正是意图从"忠"伦理原本意义着手,考察"忠"伦理的演变过程,寻找出中国近代产生的民族主义特色的根源所在.     

领悟社会支持在老年人的居住地情感认同和控制感之间的中介作用：一个纵向模型

本研究以281名老年人为研究对象,探讨了城市变迁中的老年人居住地情感认同、领悟社会支持和控制感的关系。研究使用居住地情感认同问卷、领悟社会支持问卷和控制感问卷为研究工具,采用每次间隔6个月,共3次的纵向追踪设计。结果发现：老年人的居住地情感认同可以正向预测领悟社会支持,老年人的领悟社会支持可以正向预测控制感,老年人的领悟社会支持在居住地情感认同和控制感之间起纵向中介作用。本研究结果揭示了城市老年居民的居住地情感认同对控制感的影响机制,也对提升城市老年居民的控制感具有一定的实践意义。     

Basic emotions, relations among emotions, and emotion-cognition relations.

From the cognitive theory perspective that emotions are cognition dependent and contain cognitive components, Ortony and Turner (1990) questioned the validity of the concept of basic emotions. They argued that the so-called basic emotions were neither psychologically or biologically "primitive" nor "irreducible building blocks" for generating the "great variety of emotional experiences." In the biosocial theory tradition, researchers have identified multiple noncognitive activators of emotion and demonstrated the usefulness of defining the essential components of emotion as phenomena that do not require cognitive mediators or constituents. In this framework, emotions are seen as basic because their biological and social functions are essential in evolution and adaptation. Particular emotions are called basic because they are assumed to have innate neural substrates, innate and universal expressions, and unique feeling-motivational states. The great variety of emotional experiences is explained as a function of emotion-cognition interactions that result in affective-cognitive structures.     

案件无关情绪和案件相关情绪对法官量刑决策影响的实验研究

本研究通过两个模拟量刑实验,具体考察了案件无关情绪和案件相关情绪对法官量刑决策的影响。结果发现案件无关情绪显著影响法官量刑。法官在悲伤情绪下所判刑期短于中性情绪,愉悦和愤怒情绪与中性情绪下刑期无显著差异。案件相关情绪显著影响法官量刑,法官同情情绪下刑期更短,厌恶和愤怒情绪下刑期更长。性别对法官量刑无显著影响,从业时间对法官量刑无显著影响。性别和从业时间对案件无关情绪和相关情绪诱发均无显著影响。     

The distinctive moral personality of care exemplars

Positive emotion following bereavement was examined in a prospective longitudinal study. Participants lost a spouse (n?=?250) and were interviewed prior to the death, 6 months after the death, and in some cases 18 and 48 months after the death. Early theorists suggested that positive emotion during times of distress may indicate pathology. In contrast, more recent theorists suggest that positive emotion is desirable even during times of distress. In this analysis, positive emotion was associated with desirable outcomes (less depressed mood, more social support received, more social provision to others) and this effect was not diminished among people reporting elevated levels of distress. Also, the simultaneous occurrence of positive emotion and distress was not associated with pre-existing emotional instability. Those experiencing positive emotion reported lower levels of grief, but not qualitatively different grief. The findings suggest that positive emotion tends to be associated with desirable outcomes even among people reporting elevated distress.     

Internal representations reveal cultural diversity in expectations of facial expressions of emotion

Facial expressions have long been considered the "universal language of emotion." Yet consistent cultural differences in the recognition of facial expressions contradict such notions (e.g., R. E. Jack, C. Blais, C. Scheepers, P. G. Schyns, & R. Caldara, 2009). Rather, culture--as an intricate system of social concepts and beliefs--could generate different expectations (i.e., internal representations) of facial expression signals. To investigate, they used a powerful psychophysical technique (reverse correlation) to estimate the observer-specific internal representations of the 6 basic facial expressions of emotion (i.e., happy, surprise, fear, disgust, anger, and sad) in two culturally distinct groups (i.e., Western Caucasian [WC] and East Asian [EA]). Using complementary statistical image analyses, cultural specificity was directly revealed in these representations. Specifically, whereas WC internal representations predominantly featured the eyebrows and mouth, EA internal representations showed a preference for expressive information in the eye region. Closer inspection of the EA observer preference revealed a surprising feature: changes of gaze direction, shown primarily among the EA group. For the first time, it is revealed directly that culture can finely shape the internal representations of common facial expressions of emotion, challenging notions of a biologically hardwired "universal language of emotion."     

Emotion and economic development — Data and speculations concerning the relationship between economic factors and emotional experience

While proponents of biological theories of emotion claim the existence of universal emotion and expression patterns, recent theories stress cognitive appraisal mechanisms as elicitors of emotion, thus suggesting the influence of cultural and social factors on emotional experience and emotional expression. Data from a large-scale questionnaire study with about 2400 respondents in 30 countries allowed us to test that notion in part. In this study, respondents had to describe in detail situations in which they had experienced the emotions of joy, sadness, fear, anger, disgust, shame, and guilt. The results indicate that emotional expression patterns do seem to be universal, while characteristics of the subjectively experienced emotion, in particular its duration and intensity, show a high variance across country samples. An attempt is made to link these differences to economic data for the different countries, specifically to the gross national product. The rather striking differences found between ‘rich’ and boor' countries are discussed in terms of the frequency of confrontation with emotion eliciting situations and the importance of such situations.     

The face of schadenfreude: Differentiation of joy and schadenfreude by electromyography

The present study investigated whether the facial expression of the social emotion schadenfreude, the pleasant emotion which arises in response to another’s misfortune, can be differentiated from the facial expression of joy. Schadenfreude was induced by videos displaying unsuccessful penalty shots of Dutch soccer players and joy by successful penalty shots of German soccer players. Thirty-two participants watched videos while the activity of four facial muscles was recorded electromyographically. Furthermore, they judged each stimulus according to valence, arousal, joy, schadenfreude and sadness. Electromyography (EMG) results revealed that schadenfreude expressions did not differ from joy with regard to involved muscles (increase of Musculus zygomaticus major and M. orbicularis oculi activity, decrease of M. corrugator supercilii activity, no activity change of M. frontalis medialis). Furthermore, facial reactions developed fast in both conditions and EMG indicated stronger reactions in the schadenfreude condition, but according to ratings participants felt more pleasure in the joy condition.     

The Role of Music in Everyday Life: Current Directions in the Social Psychology of Music

Music is a crucial element of everyday life. People spend hours listening to it and billions of dollars buying it. Yet despite the pervasiveness of music, mainstream social‐personality psychology has hardly given any attention to this universal social phenomenon. Why is music important to people? What role does music play in everyday life? This article reviews research in fields outside mainstream psychology concerned with the social and psychological factors that influence how people experience and use music in their daily lives. The research in this area shows that music can have considerable effects on cognition, emotion, and behavior. It also indicates that people use music to serve various functions, from emotion regulation to self‐expression to social bonding. Research in this emerging field reveals how social‐personality psychology can inform our understanding of music, and in doing so it highlights the real‐world relevance of mainstream theory and research.     

The absence of cruelty is not the presence of humanness: physicians and the death penalty in the United States

The death penalty by lethal injection is a legal punishment in the United States. Sodium Thiopental, once used in the death penalty cocktail, is no longer available for use in the United States as a consequence of this association. Anesthesiologists possess knowledge of Sodium Thiopental and possible chemical alternatives. Further, lethal injection has the look and feel of a medical act thereby encouraging physician participation and comment. Concern has been raised that the death penalty by lethal injection, is cruel. Physicians are ethically directed to prevent cruelty within the doctor-patient relationship and ethically prohibited from participation in any component of the death penalty. The US Supreme Court ruled that the death penalty is not cruel per se and is not in conflict with the 8th amendment of the US constitution. If the death penalty is not cruel, it requires no further refinement. If, on the other hand, the death penalty is in fact cruel, physicians have no mandate outside of the doctor patient relationship to reduce cruelty. Any intervention in the name of cruelty reduction, in the setting of lethal injection, does not lead to a more humane form of punishment. If physicians contend that the death penalty can be botched, they wrongly direct that it can be improved. The death penalty cocktail, as a method to reduce suffering during execution, is an unverifiable claim. At best, anesthetics produce an outward appearance of calmness only and do not address suffering as a consequence of the anticipation of death on the part of the condemned.     

Emotion regulation during social remembering: differences between emotions elicited during an event and emotions elicited when talking about it

This paper examines emotion regulation as a function of autobiographical remembering in social contexts. Two studies (n = 38 and 123, respectively) are presented that provide evidence that autobiographical remembering in social settings can result in changes in the emotions associated with an experience. However, the results also suggest that whether changes occur depends on features of the recall context, including the gender of participants, and the responses of their listeners. Across both studies, men showed greater emotional benefits from talking about events than women. Moreover, greater listener agreement was associated with greater benefits for emotion. The results are discussed in terms of functions of autobiographical remembering, gender, social support, and emotion regulation.