中学生的心理理论在冲突道义情境中的特点*

创设了习俗领域和个人领域两类道义情境故事,在每类故事中又呈现领域内冲突和领域间冲突两种规则冲突类型,考察了176名中学生对道义情境故事中行为者和规则制定者的想法、感受和行为倾向等方面的认识,来分析中学生心理理论的发展特点。结果表明：（1）中学生被预测对于习俗领域中的两个规则倾向会给予相同的理解,在个人领域中会倾向于接受其他制定者的规则。（2）教师被预测在领域间冲突规则中会对违规学生有较多负面看法。（3）不同年级、不同性别中学生对冲突道义情境中心理理论问题的认识基本一致。结论中学生对于中学生自身及成人的认识和行为预测,因不同的道义情境领域和冲突规则而会有所不同。     

The Unconscious Mind

ABSTRACT— The unconscious mind is still viewed by many psychological scientists as the shadow of a "real" conscious mind, though there now exists substantial evidence that the unconscious is not identifiably less flexible, complex, controlling, deliberative, or action-oriented than is its counterpart. This "conscious-centric" bias is due in part to the operational definition within cognitive psychology that equates unconscious with subliminal . We review the evidence challenging this restricted view of the unconscious emerging from contemporary social cognition research, which has traditionally defined the unconscious in terms of its unintentional nature; this research has demonstrated the existence of several independent unconscious behavioral guidance systems: perceptual, evaluative, and motivational. From this perspective, it is concluded that in both phylogeny and ontogeny, actions of an unconscious mind precede the arrival of a conscious mind—that action precedes reflection.     

Making Sense of Divergent Interpretations of Conflict and Developing an Interpretive Understanding of Mind

Our goals in this study were to develop a measure of children's understanding of divergent interpretations of conflict and relate that measure to children's more general interpretive understanding of mind (Carpendale & Chandler, 1996). Eighty-nine children between 4 and 9 years of age heard 4 conflict stories in which fault was ambiguous. Children overwhelmingly suggested that antagonists would blame each other and adequately justified those judgments. However, children under 7 years did not believe that it made sense for antagonists to disagree, and children were better able to explain why mutual blame made sense as they grew older. Children's judgments of the legitimacy of and explanations for divergent conflict interpretations were correlated with similar measures assessing their understanding of the general interpretive quality of mind. Findings are discussed in terms of the role of everyday interaction for the gradual acquisition of interpretive understanding.     

The Making of Mind

To understand how human beings come to have the mental faculties that they do, one would do well to consider the making of mind in at least two senses. First, an evolutionary perspective promises to specify what distinguishes Homo sapiens from nonhuman primate kin, and to set whatever is unique against a background of psychological abilities that we share with our ancestral relatives. Second, an account of individuals’ development from infancy onwards should enable one to see how humans’ species-specific biological endowment dovetails with what the environment provides to yield specifically human psychological capacities. In this article, I argue that to arrive at an overarching theoretical explanation, we should set the capacity to identify with the attitudes of other people at the very core of evolutionary and developmental accounts.     

Experience And The Active Mind

This paper investigates a new species ofskeptical reasoning about visual experience that takesits start from developments in perceptual science(especially recent work on change blindness andinattentional blindness). According to thisskepticism, the impression of visual awareness of theenvironment in full detail and high resolution isillusory. I argue that the new skepticism depends onmisguided assumptions about the character ofperceptual experience, about whether perceptualexperiences are 'internal' states, and about how bestto understand the relationship between a person's oranimal's perceptual capacities and the brain-level orneural processes on which they depend. I propose aconception of perceptual experience as a form ofskillful engagement with the environment on the partof the whole person or animal.     

论医务人员在医疗事故技术鉴定过程中的法律地位

世界上究竟有没有“心”、“心”是什么、心与身的关系如何,这一直是医学与心理学的基本问题。随着科学的发展和认识的深化,经由语言学的心灵剥离、科学主义的心灵放逐、实证科学的心灵祛魅,古老神秘的灵魂不断地“祛魅”,心理的本质得到了还原与澄清,灵魂问题亦演变为心理问题、心脑问题,而心灵哲学也正朝着自然化的方向重建。     

The Mind as a Process

Essentially all behavior is regulated by the brain in response to information received from within the body or from the environment. The tangible structures of the brain serve as devices for processing thoughts and emotions as well as information. Stored among the interacting neural structures are memories of past experiences and responses to them. These intangibles participate in determining the decisions made and the actions performed by the brain's structures. There are valuable studies of the clinical and neurological effects of environmental stimuli, but we need to learn more about the processes that lead to these effects. More definitive correlations could be made between environmental stimuli and the neurological pathways they create by studying individual's real life experiences rather than laboratory simulations alone.     

The Prison of My Mind

Abstract

This paper describes the process of two groups of students from high schools located in the immediate vicinity of the World Trade Center grappling to make sense of the events of September 11 through the creation of a documentary chronicling their experiences. The process of creating these videos mirrored the process and curative factors of a psychotherapy group in a non–stigmatizing, innovative, and accessible format, one generated by the students themselves with the assistance of professionals in the visual and performing arts.

After reviewing the literature on the potential impact of violence on adolescents and the use of group treatment, especially in school settings, as an optimal choice for this population, we describe the distinctive process of the two separate groups of students, each culminating in different expressions of their very personal experience of September 11. We understand and contextualize their process through the lens of the therapeutic dynamics and elements of group work.     

The Necessity of Conflict

No abstract available for this article.     

冲突观察能诱发冲突适应

重复启动效应和一致试次所占的比例都会影响冲突适应效应。采用词-色Stroop任务, 本研究在控制了重复启动效应和一致试次的比例之后, 通过三个实验共同探讨反应执行和冲突观察对冲突适应效应的影响。实验一发现当前试次的Stroop干扰效应, 但没有得到冲突适应效应; 在实验二中, 先前试次为四选一的选择反应时任务, 当前试次为词-色Stroop任务, 得到反转的冲突适应效应; 实验三和实验一程序相似, 但在先前试次上不执行反应, 得到了稳定的冲突适应效应。这些结果证明, 冲突观察能够诱发冲突适应机制, 提升当前的操作表现。     

The Extended Mind Rehabilitates The Metaphysical Hegel

The nonmetaphysical interpretation of Hegel's philosophy asserts that the metaphysical reading is not credible and so his philosophy must be rationally reconstructed so as to elide its metaphysical aspects. This article shows that the thesis of the extended mind approaches the metaphysical reading, thereby undermining denials of its credibility and providing the resources to articulate and defend the metaphysical reading of Hegel's philosophy. This fully rehabilitates the metaphysical Hegel. The article does not argue for the truth of the metaphysical Hegel's claims. Rather, it defends the correctness of reading his philosophy as metaphysical.     

The Creative Brain/The Creative Mind

In the past few decades, neuroscience research has greatly expanded our understanding of how the human brain functions. In particular, we have begun to explore the basis of emotions, intelligence, and creativity. These brain functions also have been applied to various aspects of behavior, thought, and experience. We have also begun to develop an understanding of how the brain and mind work during aesthetic and religious experiences. Studies on these topics have included neuropsychological tests, physiological measures, and brain imaging. These different techniques have enabled us to open up a window into the brain. It is by understanding the functioning of the creative brain that we begin to understand the concept of the creative mind. It is through the use of emotions and other higher cognitive functions that the brain and mind can create ideas, music, literature, and ultimately our entire repertoire of behaviors. How these different creative abilities are derived can also be traced to various parts of the brain and how they function. Modern neuroscience allows us to begin to understand the creative aspect of the brain and mind and perhaps can take us one step further toward understanding the most profound types of aesthetic and religious experiences.