人格特质与认知能力的关系及其年龄差异

人格是影响认知能力的重要因素, 不同的人格特质与认知能力的关系不同, 人格与认知能力的关系在不同年龄阶段也有所不同。当前的研究主要探讨了人格特质与认知能力之间的关系以及不同人格特质对不同认知能力的影响, 并在不同的年龄阶段进行比较。有关不同人格特质对认知能力的影响结果逐渐清晰, 但现有的研究结果存在很多争议。未来可以在人格的稳定性及其对认知能力的影响、人格对认知能力影响的作用机制及其相关影响因素、跨文化研究和研究范式等方面继续深化, 以获取对该研究问题更科学的研究结论。     

当代西方道德人格研究的两类取向

道德人格研究是西方道德心理学的新主题,主要有两类取向：特质取向和社会认知取向。特质取向把道德人格理解为与道德有关的人格特质,对道德榜样的自然概念和真实道德榜样的人格特征进行了大量研究。社会认知取向以社会认知图式、知识结构和认知－情感机制来解释道德人格,揭示了个体内部动态的心理过程。未来的道德人格研究要强调两类取向的结合,加强发展过程和影响因素研究,并注重多水平与多学科的整合。     

人格特质对认知老化的影响及其机制

认知老化是指与年龄相关的认知功能损害.影响认知老化的因素很多,人格是这些因素背后的重要动因.当前有关人格与认知老化的研究主要探讨了不同人格特质对认知老化的具体影响及作用机制两个方面.尽管不同人格特质与认知老化的关系逐渐清晰起来,但现有研究在一些问题上仍存在争议.未来可以从不同研究范式的结果对比、人格特质对认知老化影响机制的内在问题、人格与人格特质的稳定性及其影响、人格特质对认知老化影响的本土化研究等几个方面进一步强化和拓展.     

表情认知与人格的关系研究

表情认知是非言语认知技能中最主要的成分。个体的表情认知与诸多人格特征有密切的关系,本文综述了表情认知与人格特质、表情认知中的人格线索、表情认知偏差中人格特质的作用等方面的研究,并在此基础上做了概要性评价。     

一本特色鲜明的人格心理学——读黄希庭著的《人格心理学》有感

心理学是研究人的心理现象的科学。心理学的基础研究基本上可以分为认知研究和人格研究两个方面。在西方,认知研究和人格研究是齐头并进的。认知研究以其严密的实验设计、科学的论证过程、简洁的理论构想而在心理学领域享有崇高的地位;而人格研究也以其对人们生活和社会现实的广泛、深入的关切而赢得声誉。 在中国,人格研究一直是一个薄弱环节,人格心理学著作也很少。最近,西南师范大学心理学系黄希庭先生应世纪心理学丛书主编张春兴先生之邀,撰写出版了《人格心理学》学术著作。该著作由台湾东华书局出版了１９９８年繁体字本,也即…     

中学生人格和认知风格与社会适应性关系

本研究选取了832名中学生,采用问卷的方法探讨了人格、认知风格及社会适应性的关系。结果发现:(1)中学生人格在不同的人口学变量上的差异状况不同。(2)年龄是中学生认知风格的重要影响因素。(3)中学生社会适应性总体发展具有年级差异而不具有性别差异。(4)中学生人格可以直接与影响社会适应性,认知风格可以影响社会适应性的部分因子,人格中部分因素可以通过认知风格对社会适应性的部分因子产生显著影响。     

抑郁的人际模式——人格、人际情境与抑郁

国外对人格中的两种引起抑郁的特质:依赖和自我批评的研究已经持续了十几年。本文首先对这些研究进行了回顾。抑郁素质论者把这两种特质从人格中分离出来,之后抑郁认知理论提出导致抑郁的认知图式。但这两种理论都孤立了情境来研究人格与抑郁的关系。目前流行的抑郁人际模式把人际情境引入到人格和抑郁的关系研究中。本文比较了人际模式中的调节模式和中介模式,并探讨了对两种模式整合的趋势,最后,提出将来抑郁研究的展望。     

创造性认知风格、创造性人格与创造性思维的关系

对315名初中生施测Kirton适应–创新认知风格问卷、Williams创造性倾向量表和Torrance创造性思维测验任务,以考察创造性认知风格、创造性人格与创造性思维之间的关系。相关分析表明,在创造性认知风格中,效率性、规则性均与创造性思维呈显著负相关;在创造性人格中,冒险性、好奇心及挑战性均与创造性思维显著正相关。回归分析进一步表明,在创造性认知风格中,创新性、效率性分别正向、负向预测创造性思维,在创造性人格中,好奇心正向预测创造性思维;对回归系数的逐步检验发现,创新性维度通过创造性人格而对创造性思维具有间接的积极影响。结构方程模型结果则显示,创新性维度、规则性维度以创造性人格为中介分别对创造性思维发生间接的积极、消极影响。可见,创新认知风格有利于创造性思维,而适应认知风格不利于创造性思维;创造性人格有利于创造性思维;创造性人格在创造性认知风格与创造性思维之间具有一定的中介作用,创新性认知风格通过创造性人格而促进创造性思维,规则性认知风格通过创造性人格而抑制创造性思维。     

抑郁的人格易感性：概念、理论与发展

抑郁人格易感性的研究主要围绕依赖-自我批评,社会性依赖-自主以及完美主义等概念展开。目前该方向的理论和研究不仅涉及抑郁易感人格的特点与结构,还探讨了人格与压力情境、抑郁的关系,易感人格与一般人格、特定抑郁症状的关系,人格易感性的不适应性本质等问题,文章对此进行了回顾。今后的研究除了应当在已有方向上深入探究之外,还应当考虑在不同文化背景下对人格易感性采用自下而上的方式重新考察,以及将人格与认知易感性研究相结合等新思路     

“内在”与“外在”谁更加重要?相貌与人格词汇认知加工的眼动研究

研究采用迫选实验范式,以43名大学生作为被试,采用眼动技术探究相貌和人格词汇认知加工的眼动模式。眼动结果发现:注视积极相貌词汇的总注视时间长于积极人格词汇的时间;注视消极相貌词汇的时间长于注视消极人格词汇的时间,注视点也更多;被试注视积极相貌词汇的平均瞳孔尺寸大于注视积极人格词汇的平均瞳孔尺寸,注视消极相貌词汇的平均瞳孔尺寸大于消极人格词汇的平均瞳孔尺寸。结果表明相貌和人格词汇认知加工的早期阶段不存在显著差异,晚期阶段存在显著差异;相比于内在人格而言,被试可能更加看重外在的相貌。     

The compulsion to confess and the compulsion to judge in the analytic situation

In this paper the author shows that human beings have two quasi‐instinctual primitive tendencies – namely, the compulsion to confess and the compulsion to judge (to condemn or to absolve). These compulsions are originally unconscious and become conscious during the course of the analytic process. The compulsion to judge is a natural consequence of the compulsion to confess. These two tendencies are intensified by the analytic situation. The patient has a compulsion to confess to the analyst and to himself, and likewise the analyst has a compulsion to confess to himself and to the patient. The patient therefore has a compulsion to judge himself as good or bad and to judge the analyst as good or bad while, on the other hand, the analyst has a compulsion to judge himself as good or bad and to judge the patient as good or bad. The task of analysis is to make both patient and analyst conscious of their compulsions to confess and to judge (to condemn or to absolve). The compulsion to judge in the analyst, particularly if unconscious, may give rise to mistakes in diagnosis, technique, treatment, and the assessment of analysability. The requirement of analytic neutrality in the analyst constantly conflicts with his compulsion to judge. If we are profoundly involved in our patient's dramatic conflict, we are bound to pass a judgement (condemnation or absolution); however, when we judge, we are not neutral and therefore become incapable of intellectual consciousness of the patient's conflict. Conversely, if we do not judge, we are neutral, but are then relatively uninvolved in the patient's conflict and are hence virtually unable to achieve emotional consciousness. The author attempts to show that neutrality cannot and must not be a preconstituted attitude in the analyst, but can and must be a point of arrival following a profound, intensely felt existential experience based on an attitude of non‐condemnation and non‐absolution.     

“Bodyheartminding” (Xin 心): Reconceiving the Inner Self and the Outer World in the Language of Holographic Focus and Field

In this essay, inspired by the somatic turn in philosophy initiated by Richard Shusterman, I want to invoke the language of classical Confucian philosophy to think through the best efforts of William James and John Dewey to escape the mind-body and nature-nurture dualisms—that is, to offer an alternative vocabulary that might lend further clarity to the revolutionary insights of James and Dewey by appealing to the processual categories of Chinese cosmology. What I will try to do first is to refocus the pragmatist’s explanation of the relationship between mind and body through the lens of a process Confucian cosmology. And then, to make the case for James and Dewey, I will return to the radical, imagistic language they invoke to try and make the argument that this processual, holistic understanding of “vital bodyminding” is in fact what they were trying to say all along.     

Balancing fidelity and adaptation in the dissemination of empirically-supported treatments: The promise of transdiagnostic interventions

Assessing treatment fidelity is a core methodological consideration in the study of treatment outcome; it influences both the degree to which changes can be attributed to the intervention and the ability to replicate and disseminate the intervention. Efforts to increase access to evidence-based psychological treatments are receiving unprecedented support; but pressures exist to adapt treatments to service settings, running the risk of compromising fidelity. However, little evidence is available to inform the necessary conditions for the transportation of interventions to service provision settings, and the degree to which fidelity is even evaluated or emphasized in dissemination and implementation programs varies dramatically. Moreover, adaptation is associated with several benefits for dissemination efforts and may address relevant barriers to adoption. A particularly promising strategy for maximizing the benefits of both fidelity and adaptation is the use of transdiagnostic interventions. Such treatments allow for greater flexibility of the pacing and content of treatment, while still providing structure to facilitate testing and replication. Preliminary evidence supports the efficacy of this strategy, which may be particularly conducive to dissemination into service provision settings. At this time, further research is needed to evaluate the relationships among fidelity, adaptation, and outcome, and to determine the potential for transdiagnostic treatments to facilitate dissemination.     

Joy in the Midst of Suffering: Clowning as Care of the Spirit in Palliative Care

SUMMARY

We find joy in the midst of suffering at Daw House, a palliative care unit. Stories, ranging from moments of gentle tenderness to wild hilarity, speak of profound joy and of the courage of those who participate. We articulate some of the why and how of caring clowning. Clown Doctors aim to affirm people as people with richly storied lives, to give permission for both laughter and tears, and to bring consolation to the spirit. The art of clowning means that we seek to elevate people, to sensitively tailor music, touch, and colour to the interests of those we encounter, to invite a sense of wonder and spontaneity and to work to transform situations through the imagination.     

SAINTLY SACRIFICE: THE TRADITIONAL TRANSMISSION OF MORAL ELEVATION

Abstract This paper combines the social psychology concept of moral elevation with the evolutionary concept of traditions as descendant‐leaving strategies to produce a new explanation of the role of saints in Christianity. Moral elevation refers to the ability of prosocial acts to inspire people to engage in their own acts of charity and kindness. When morally elevating stories and visual depictions become traditional by being passed from one generation to the next, they can produce prosocial behavior advantageous to survival and reproduction among many generations of descendants. Traditions that increase the number of descendants in future generations can be seen as descendant‐leaving strategies. Stories and visual depictions of the sacrifices of saints appear to be designed to produce states of moral elevation, and they have been transmitted from one generation to the next for many centuries. We propose that this ability of sacrificing saints to inspire future generations to engage in prosocial acts has contributed to the continuation and spread of Christianity.     

基督徒祷告过程中人神依恋关系的质性探索

采用质性研究方法探索基督徒祷告过程中人神依恋关系的形成与发展。研究者以“局外人”身份, 采用逐步暴露方式进入研究现场开展客位研究。运用强度抽样方式和综合式抽样策略, 抽取14名(男女各7名)正式受洗(受洗时间从2年到32年不等)的基督徒作为样本, 通过深度访谈收集资料; 运用扎根理论对收集到的资料依次进行初步分析、类属分析和理论建构; 运用参与者检验法、非参与者检验法对研究结果进行效度检验。研究得出以下结论：祷告是基督徒以“信靠”作为承诺, 向上帝袒露心迹, 提出心理诉求, 进而与上帝建立亲密关系的沟通方式和重要渠道, 它提供了人神依恋系统被激活的情境。“信靠”是基督徒通过祷告与上帝之间形成和发展人神依恋关系的前提条件和关键因素; 人神亲密度的增加又反过来促进人对于神的信靠程度。现实生活的困难为基督徒祷告提供了刺激源, 并推动人神依恋关系不断向前发展。基督徒的祷告经历了三个阶段, 由Ⅰ期向Ⅲ期水平渐次提升, 最终形成“以上帝为中心”的困难应对图式。在此过程中, 随着“上帝”的观念越来越深地植入基督徒的自我, 有关“上帝”的心理表征不断得到强化, 相反, 有关“自我”的心理表征渐次弱化, 最终进入某种“无我”的状态。     

Une redéfinition des relations entre la personnalité « Ouverte à l’expérience » et l’intelligence

Previous investigations of the relations between the Big Five personality traits and cognitive abilities have consistently supported that higher levels of openness to experience are associated with higher levels of crystallized abilities or knowledge. However, consistent with the idea that crystallized abilities are the product of the exercise of fluid abilities in the past, a moderately strong correlation between both types of abilities is generally found. Then, the first purpose of the current project was to examine the role of fluid abilities in the relation between openness to experience and crystallized abilities. It aimed at determining whether the relation of openness to crystallized abilities was still significant after controlling for the specific contribution of fluid intelligence to crystallized abilities; or conversely, whether this relation was explained by the relation of openness to fluid intelligence. The second purpose was to determine if the relation of openness to experience to both fluid and crystallized abilities varied as a function of age. The possibility that openness to experience differentially contributes to the variance in fluid and crystallized abilities as a function of age was examined. One hundred and sixty-four participants, aged 18 to 96, completed the openness to experience scale (French version of the IPIP, Goldberg, 1999. Personality psychology in Europe), in addition to several tests of fluid and crystallized abilities. After controlling for the variance associated with fluid abilities in crystallized abilities, Openness to experience was not related to crystallized abilities anymore. Moreover, the contribution of the personality trait of Openness to the variation in fluid and crystallized intelligences was similar at different ages in adulthood. Several possible interpretations and their respective implications are discussed. First, people more open may exercise fluid abilities more than people who are less open, and then increase the efficiency of these abilities. Second, fluid abilities may influence the development of the personality trait of openness to experience, that is people's tendency to seek out for novelty and curiosity. And third, the openness to experience scale may only reflect people's self-assessments of their abilities, such as a self-assessed intelligence construct. In any case, our results strongly suggest that the openness-cognition relation reflects something different from a relation between activity and knowledge acquisition.     

吸烟利弊权衡对戒烟计划的预测作用：一个有调节的中介模型

考察吸烟利弊权衡对戒烟计划的预测,以及戒烟意愿的中介作用和未来取向的调节作用。对340名吸烟者进行问卷调查结果的统计分析发现：（1）吸烟利弊权衡显著正向预测戒烟计划;（2）戒烟意愿对吸烟利弊权衡和戒烟计划的关系起完全中介作用;（3）未来取向负向调节吸烟利弊权衡和戒烟计划的关系,但对吸烟利弊权衡和戒烟意愿关系的调节不显著。这些结果说明,吸烟者戒烟计划发展经历前决策和前行动阶段,且该过程受未来取向的调节。     

Identity, narcissism and the emotional core

This paper describes the course of an analysis which demonstrates how borderline and narcissistic functioning can be understood in terms of a struggle with issues of identity. It shows how such functioning can come to exert a profound hold on the individual and why it seems, at times, a matter of life and death to the patient to avoid states of separation from the analyst. The paper suggests that these complex phenomena can be understood, perhaps surprisingly, in the simple terms of the nature of affect itself. The concept of the emotional core is introduced to embody and highlight that which lies beneath both Jungian and Freudian models (offering a potential bridge between the two models)--namely the psyche's essentially affective nature. It is suggested that the emotional core can serve as an organ of perception giving the individual both their primary relation to reality and an emotional attachment to others. This emotional core is understood to function in a narcissistic manner to preference experiences of sameness and in aversion to experiences of difference--a view consonant with Stern's understanding of infant development where the infant is able to distinguish self from other from the beginning of life (as Fordham also held); taking up Stern's terminology, it gives the individual a 'core' sense of being. There is, however, no stable, on-going sense of 'I' associated with this form of functioning as the individual is immersed in the latest affect to enter consciousness (as in the borderline state of mind) and consequently the individual comes to rely intensely on the other to determine their sense of being (the other becomes a self-regulating other in Stern's terms). The development of ego-functioning gives a more stable and on-going sense of 'I' to the individual, giving contact with the broader personality, allowing the individual to be less reliant on the other and orientating them to reality in a way more fitting to their overall needs. The paper describes how consciousness, which is not seen as identical with the ego, moves between the mode of functioning of the ego and that of the emotional core, i.e., shifting in and out of states where projective identification predominates. It elaborates the range of self-experience encompassing spiritual experience and states of disintegration (which are understood to have a similar structure) on one side, to ego-based experience (which can itself be defensive and rigid at times) on the other. It explores the consequences of such a view for analytic technique and relates it to the Jungian view of the self and the Freudian unconscious.