两种取向的自我效能感评估概述

自我效能感的测量和评估是自我效能感研究中的一个关键问题。它不仅反映了研究者对自我效能感意义和结构的理解,也为进一步确定自我效能感同其它关联因素(如成就表现)间的关系奠定基础。现有研究对自我效能感的评估主要有两种取向,一种是以Bandura为代表的领域特殊性自我效能感测量,另一种则从一般个性水平上考察自我效能感。本文拟就这两种主要评估取向及有关问题作一概述,为相关研究中自我效能感测量工具的编制和选用提供参考。     

改革开放以来哲学观的重大转向

哲学观在全部哲学问题中具有特殊地位,它通过对哲学的自我理解,以一种集中凝练的方式折射着对时代的理解。改革开放以来,当代中国的哲学对于哲学的自我理解发生了深刻的变化,这集中体现在三个方面:第一,从"神的眼光"转向"人的眼光";第二,从"实证的眼光"转向"批判的眼光";第三,从"独断的眼光"转向"包容的眼光"。哲学观的这三大转向以一种哲学的方式映照和折射着中国改革开放的精神脉动,为我们理解当代中国哲学进程和社会发展进程提供了重要的参照。     

哲学的“中道”与思想风险的规避

<正>一、哲学的"两面性"及其思想风险哲学作为人类思想文化的重要"扇面",包含着对于美好事物的执着而高远的憧憬和追求,于是,以哲学为志业的哲学家们自然会把自身对美好事物的憧憬和追求对象化和投射到哲学上,认为哲学具有毋需反思的美好甚至"神圣"的价值和品格。这种对哲学的自我理解无疑有其深刻的历史与现实根据。然而,当人们沉浸在对哲学的自我陶醉之中时,往往容易遗忘哲学的另一面,那就是它所蕴含的思想风险以及为此所应承担的重大思想责任。自觉地反思哲学的思想风险及其思想责任,对于深化哲学的自我理解、提升哲学的自觉意识具有十分特殊的意义。     

自谦: 中国人一种重要的行事风格初探

研究一通过对古籍的检索, 初步构建了古籍自谦语料库, 在此基础上对自谦的内涵、分类、功能进行内容分析。结果表明, 自谦是一种“以阳居阴”的行事风格; 它有“虚性”和“实性”之分; 其功能可以分为“和谐性”、“进取性”、“防御性”、“礼貌性”、“道德性”五个方面。研究二对现代人的开放式调查表明, 古今人们对自谦内涵的看法是比较一致的, 绝大多数人认为, 自谦仍然具有重要的现实意义, 但对自谦功能的认同内容和比例偏重都与古人不同。研究三用自编问卷考察了大学生对自谦的认同度。结果表明, 大学生非常强调自谦的“防御性”、“自我完善”和“提升形象”的功能。最后, 围绕本研究的方法、结果、启示进行了讨论, 并展望了自谦未来的研究方向。     

自我缺损与精神分裂症

精神分裂症与自我改变的密切关系已经得到了广大研究者的认可。但是, 关于自我在精神分裂症患者中会发生何种变化并对疾病产生何种影响, 目前还没有全面、明确的理解。这篇文章综述了不同学科关于自我的研究, 提出可以从主导感、自我面孔识别、自我参照过程这三个部分来考察精神分裂症的自我缺损, 并回顾了自我这三个成分的相关研究, 分别考察了其对于精神分裂症研究的意义。本综述为全面评估自我缺损与精神分裂症的关系提供了思路。     

自谦的研究综述

对自谦的思考由来已久,但是,直到二十一世纪初,人们才试图借助科学手段对自谦进行系统的研究。在心理学界,自谦仍是一个新的研究领域。自谦涉及谦礼、谦敬、谦卑、谦忍,与谦虚、谦逊密切相关。文章通过文献资料的搜集,从自谦的界定、自谦的测量、自谦的相关因素、自谦的研究取向等四个方面进行了综述。     

耶佛互应——大卫·特雷西的宗教对话思想研究

在全球化日益发展的今天,宗教与宗教之间如何在保持自己宗教独特性(或差异性)的同时,与其它宗教之间进行合适的对话,同时达到对"本宗教"的发展及其对他者"最大的善",这是非常值得探讨的问题。本文旨在阐释大卫·特雷西在后现代处境中与佛教的对话研究。特雷西借着禅宗来观照自我诠释、自我存疑、自我回溯、自我转化,这样的对话思想无疑对于理解其它宗教、反省自身的宗教传统具有重要的现实意义和启发价值,也为宗教对话、文明互通提供了借鉴。     

论现象学中的“神学转向”

本文的中心论点是,法国学者多明尼哥.杨尼考(Dominique Janicaud)对于法国现象学的神学转向的指责是没有根据的,是对现象学的基本精神的误解。我首先根据胡塞尔的文本,在讨论超越性与给予方式之间的关系的基础上,指出现象学涉及宗教现象或神圣存在是现象学本身所规定或要求的:每类事物都有其独特的给予方式,我们不能够把一种事物的给予方式等同于所有事物的给予方式。其次,我主要讨论了莱维纳斯如何继承了胡塞尔的现象学原则,对于"超越性"在伦理学领域的现象学意义给予了充分的表述,是对于胡塞尔现象学基本原则的继承。最后,我论述了马里昂为何把现象学理解为"最后的哲学",把现象学原则理解为最后的原则。现象学就是要描述被给予的自我如何转化为现象性的自我,被给予的自我是决定一切的核心,而不是先验自我。神学中关于上帝的描述属于溢满性现象中一部分。马里昂与莱维纳斯一样,都继承了胡塞尔现象学的最核心、最基本的精神和原则。     

散文学习过程中的自我解释及其对散文理解的影响

散文学习中的自我解释是指学习者在散文学习过程中向其自身做出解释,力图以此理解散文所含各种信息的活动.本研究以大学非中文系45名学生学生为被试,通过实验组与控制组的对比研究,结果发现,在本研究条件下,第一,散文学习过程中的自我解释包括"是什么"的自我解释、"怎么样"的自我解释和"为什么"的自我解释等三种类型.第二,自我解释对散文的阅读理解具有明显的促进作用.第三,自我解释促进散文学习的原因,既可能是认知缺口填补的,也可能是心理模型修正的.第四,对自我解释提供的反馈有助于提高自我解释的准确性.     

孟子的羞耻观念

孟子并不仅仅将"耻"理解为既已做错事之后的情感反应,他还进一步认为"耻"可以是前瞻性的,它使人狷介自守,因而"耻"就其是"有所不为"的稳定倾向而言也是一种美德。孟子认为"羞恶之心,人皆有之",但羞耻感与有所不为都有待一个人主动地推广扩充才能达至"义"。君子的荣辱观正是建立在对于自己固有的高贵的善性的体认之上,从而以修成仁义之德为荣,而不会盲目追随公众舆论。另外,孟子还表达了一种因不如圣人而有的"耻",它激励人日新其德,以圣人为理想进行持续一生的自我转化。     

华人社会中的自谦初探

通过对典籍的梳理初步探讨了华人社会中自谦的内涵、实质和运作模式。自谦可能包涵“守弱处柔”、“卑己尊人”、“恭允克让”和“恭敬有实”四个方面。自谦的实质涉及“和合”、“远耻”、“隐显”;自谦包括“功利性”和“真诚性”两个因素,体现在“淡泊超脱—刻意功利”与“直率真诚—婉转伪饰”两个维度上。以这两个维度为基础的“谦礼”、“谦敬”、“谦卑”和“谦忍”可能是华人社会自谦的主要运作模式。     

MOTIVATING THE GLOBAL DEMOS

Abstract: Debates about the possibility of global democracy and justice are plagued by a fallacious assumption made by all parties. That assumption is that there is a "naturalness" to relations among fellow nationals to which a global demos could never aspire. In fact, nation builders employed a great many tools that mobilized the psychological and moral susceptibilities of individuals in order to create a sense of solidarity out of initially heterogeneous elements. Two such tools are described and then applied to the global sphere: first, appeals to prudence through the sometimes artificial engineering of Hobbesian situations, and second, uses of philosophically inferior but motivationally optimal moral argument. The applicability of these strategies to the global sphere suggests that cosmopolitans would be well advised to examine further the nation builder's toolbox for other devices through which a global demos might be motivated.     

Mapping Moral Motivation

In this paper we defend a version of moral internalism and a cognitivist account of motivation against recent criticisms. The internalist thesis we espouse claims that, if an agent believes she has reason to A, then she is motivated to A. Discussion of counter-examples has been clouded by the absence of a clear account of the nature of motivation. While we can only begin to provide such an account in this paper, we do enough to show that our version of internalism can be defended against putative counter-examples. All theories of motivation which take what motivates to be a psychological state run foul of the following plausible constraint: the reason why you ought to do an action and the reason why you do it can be the same. In our view, however, while what motivates is a reason (which is a fact) the state of being motivated is a cognitive stage, viz. the belief that one has reason to act. In cases where the agent's relevant beliefs are false, then she has no reason to act, but nontheless her action can be explained in other ways.     

Individual Differences in Religious Motivation Influence How People Think

Motives matter and may have implications for how people cognitively experience meaning through religion and spirituality. Specifically, intrinsically motivated people perceive religion and spirituality are more central to meaning in life, which should promote a tendency to adopt more coherent, expansive cognitive representations. In contrast, extrinsically motivated people may adopt narrower cognitive representations since their motivation is more proximally oriented. The present study tests these possibilities by examining how religious motivation relates to action identification (tendency to use coherent, higher‐level cognitive representations). Results from 630 participants revealed that among religious people, intrinsic and extrinsic‐personal religious motivations indirectly influence higher‐level action identification through strength of spiritual beliefs. These relationships were not evident among nonreligious people. Furthermore, extrinsic‐social religious motivation and religious service attendance did not relate to action identification. These findings demonstrate that religious motivation differences are consequential for the action identities people rely upon to form a sense of meaning.     

Loving thy work: developing a measure of work passion

ABSTRACT

Passion for work has become increasingly valued, as reflected by its ubiquity in popular and empirical discourse. Yet we lack scientific consensus on the definition of work passion, and a reliable, well-validated measure of work passion that is relevant to workers across various vocations. In this paper, we identified and integrated key themes from existing scientific conceptualizations into a precise definition: Passion for work means to strongly identify with a line of work that one feels motivated to engage in and derives positive affect from doing. We developed a 10-item Work Passion (WP) scale, which we tested across multiple studies with a total of 858 adults, including working adults from two different English-speaking cultural backgrounds (i.e., United States and Singapore), and a two-wave study of employees from various vocations. Our results showed that work passion is associated with a host of beneficial outcomes, including greater career commitment, lower levels of job burnout, less work-home conflict, and fewer physical symptoms. Our research (1) provides an integrated definition of work passion, (2) offers a reliable, cross-culturally tested scale, and (3) highlights important implications for work outcomes associated with being passionate towards one’s line of work.     

Characteristics of exiled smoking from workplaces

Abstract

This paper explores factors influencing the extent of exiled smoking from workplaces: that is leaving work so as to smoke a cigarette. Exiled smoking may be disruptive to work practices and it is a means by which smokers minimise the effects of workplace smoking bans on their daily consumption. As such it reduces possible health benefits that might have resulted from a greater decrease in consumption. Smokers (n = 145) were recruited while engaging in exiled smoking. The results indicate that among this group (of largely regular exiled smokers), indices of addiction were only loosely related to the extent of exiled smoking, and it did not appear to be primarily driven by social benefits. While most preferred taking breaks with company, the lack of company would only inhibit a minority. Perceived improvements in capacity to work was a common reason, as was the opportunity to discuss work related problems. Enjoyment of the cigarette and the opportunity to break up the day were also important. It appears exiled smoking is multiply determined. To the extent addiction is involved, it is not through strongly felt urges to smoke, but is more due to minor irritation such as reduced ability to concentrate. It is suggested that such experiences provide the extra motivation to take a break that non-smokers may think about but rarely feel sufficiently motivated to do.     

Recommendations to disclose sexual assault are motivated by retribution among women who endorse honor values

Rape arrests are higher in US states wherein residents more typically endorse honor values. Because honor values reflect an association between reputation and self-worth, which is based on one's ability to uphold traditional gender norms, one should expect that women who endorse honor values are motivated to conceal a sexual assault. However, honor values also engender the expectation that women defend their reputations if threatened. Thus, women from honor cultures should be more likely to seek retribution by disclosing a sexual assault to others. The current research investigates the impact of honor values on the recommendation to disclose a sexual assault when women believe the victim is motivated to protect her reputation. We evaluated the role of common post-rape emotions (shame, anger, and fear) on motivations to either conceal a “victim” status or to punish the transgression. In two studies, US women (total n = 842) responded to vignettes of sexual assault that varied the relationship of the perpetrator (acquaintance or husband). Using path modeling to test the two competing hypotheses, we found that women who endorsed honor values more strongly perceived that the victim of a sexual assault experienced more anger and fear, was more likely to seek retribution, and, in turn, were more likely to recommend that she disclose to confidants (similar across the acquaintance and husband scenarios). These findings may help increase researchers' and practitioners' cultural understanding of the help-seeking behavior of survivors of sexual assault across different communities.     

The Space of Motivations

Abstract

The distinction between the space of reasons and the realm of law captures two familiar ways of making events intelligible, by reference to reasons or to natural laws, respectively. I describe a third way of making events intelligible, by explaining them in terms of an agent’s being motivated to do certain things. Explanations of this sort do not involve appealing to reasons for which the agent acts, nor to natural laws under which the event falls. To explain an event in this way is to place it in the space of motivations. I outline the relation between the space of motivations and the space of reasons, and suggest that the space of motivations may serve as a common ground between the positions defended by McDowell and Dreyfus in their recent debate.