ETHICS OF BEWILDERMENT

An ethics of bewilderment, which differs dramatically from the more familiar ethics of ease, is best understood through poetic presentations. Using examples drawn from Chinese and Western sources—notably Du Fu and Dante—this inquiry treats bewilderment as both an emotion and a virtue. Both these forms of bewilderment involve an acknowledgment of how minimal is the ethical confidence we have, given the feelings we have and the judgments we must make, but they also extend in productive ways the implications of that acknowledgment.     

自发走神和有意走神及其与元认知的关系

走神包括有意走神和自发走神两种类型,元认知对二者的影响可能不同。研究使用两维度走神量表和元认知-30量表,对国内部分高校学生的走神和元认知(元认知信念、元认知加工和认知自信判断)进行调查,结果显示:(1)走神可以划分为有意走神和自发走神;(2)失控和危险感既能预测自发走神也能预测有意走神,但认知自信只能预测自发走神,认知的自我意识只能预测有意走神。说明元认知对自发走神和有意走神的影响存在差异。     

Dao and Skepticism

The Zhuangzi raises skeptical problems it does not solve. At best, it asserts that solutions are unnecessary but does not prove it. This is not a fault of the text or its author; it is the logical consequence of the arguments themselves. Philosophically speaking, The Zhuangzi raises doubts, nothing more. Whether this is a good thing or a bad thing, and what we are supposed to do about it, is something we are left to decide for ourselves.     

Positive and negative mind wandering: an assessment of their relationship with mindfulness and metacognition in university students / Divagación mental positiva y negativa: evaluando su relación con la atención plena y la metacognición en estudiantes universitarios

Abstract

This article reports the results of an initial study whose purpose was to create a mind wandering scale in Spanish through documenting evidence of its validity. Then, it presents the results of a second study that develops correlation and regression analysis on the relationship between positive and negative mind wandering, mindfulness, metacognition and frequency of daydreaming. Positive mind wandering has a positive correlation with all the mindfulness facets and metacognition scales, with the exception of the Academic Difficulties scale. Negative mind wandering has a negative correlation with all the mindfulness facets and metacognition scales, with two exceptions: Observing, which is uncorrelated with Negative Mind Wandering, and Academic Difficulties, which correlates positively. Likewise, the study allowed a preliminary identification of how positive and negative mind wandering — as well as facets of mindfulness — predict different metacognition scales. Upon examination of interaction effects, three significant — negative — effects were detected between positive mind wandering and the frequency of daydreaming when predicting (i) Independent Thinking, (ii) Academic Self-efficacy and (iii) Metacognitive Strategies. This suggests that, for these three response variables, the positive effects associated with positive mind wandering decrease as the frequency of daydreaming increases.     

多元、平等,重疗效——费耶阿本德医学观初探

当代西方科学哲学家费耶阿本德认为,一方水土孕育一方医学,一方医学守护着一方住民的健康,医学是多元论而不是一元论;多元医学之间应平等竞争、相互补充,和谐共存;疗效是检验多元医学理论的标准,疗效是医学生存发展之本。费耶阿本德医学哲学思想对中医发展具有重要的借鉴意义。     

The more your mind wanders,the smaller your attentional blink: An individual differences study

The present studies investigate the hypothesis that individuals who frequently report experiencing episodes of mind wandering do so because they under-invest attentional/executive resources in the external environment. Here we examined whether self-reported instances of mind wandering predict the magnitude of the “attentional blink” (AB) in a rapid serial visual presentation (RSVP) task, since a prominent view is that the AB derives from an over-investment of attention in the information stream. Study 1 demonstrates that subjective reports of mind wandering in a sustained attention task have a negative predictive relation with respect to the magnitude of the AB measured in a subsequent RSVP task. In addition, using the Spontaneous and Deliberate Mind Wandering Questionnaire in Study 2, we were again able to show that trait-level mind wandering in everyday life negatively predicts AB magnitude. We suggest that mind wandering may be the behavioural outcome of an adaptive cognitive style intended to maximize the efficient processing of dynamic and temporally unpredictable events.     

The eyes know what you are thinking: eye movements as an objective measure of mind wandering

Paralleling the recent work by Reichle, Reineberg, and Schooler (2010), we explore the use of eye movements as an objective measure of mind wandering while participants performed a reading task. Participants were placed in a self-classified probe-caught mind wandering paradigm while their eye movements were recorded. They were randomly probed every 2–3 min and were required to indicate whether their mind had been wandering. The results show that eye movements were generally less complex when participants reported mind wandering episodes, with both duration and frequency of within-word regressions, for example, becoming significantly reduced. This is consistent with the theoretical claim that the cognitive processes that normally influence eye movements to enhance semantic processing during reading exert less control during mind wandering episodes.     

价值多元主义审视

今天我们已进入一个价值多元化的时代,然则其理论基础价值多元主义却有着不可避免的内在紧张——一元与多元,与逻辑悖论一普遍与特殊,并有着滑向相对主义的危险。走出多元主义的这种困境,可能的出路在于在反基础主义的视野中,在实践中解决价值的冲突。     

On the influence of re-reading on mind wandering

Re-reading has been shown to have a minimal benefit on text comprehension, in comparison to reading only once or other types of study techniques (e.g., testing; self-explanation). In two experiments we examined the effect of re-reading on mind wandering. Participants read two texts, during which they responded to intermittent mind wandering probes. One text was read once and the other twice. Consistent with previous findings, there was no effect of re-reading on comprehension even though participants reported feeling more competent when they re-read the text. Critically, participants mind wandered more while re-reading. Furthermore, the effect of re-reading on mind wandering was specific to intentional forms of mind wandering rather than unintentional. The implications of these results for understanding mind wandering and the limited effectiveness of re-reading as a mnemonic are discussed.     

The Theory of Emotions in Marketing

To determine whether a theory of emotions in marketing is needed, this article assesses the current theoretical status of emotions in marketing. The theoretical propositions and the characteristics of four major theories of emotions borrowed from psychology, as well as five marketing accounts for emotions are reviewed. The characteristics of emotions in marketing are specified and compared with the characteristics of emotions as seen by psychology. The article ends with four theoretical proposals on directions for future development of a theory of emotions in marketing.     

3～5岁儿童情绪能力的年龄特征、发展趋势和性别差异的研究

本研究采用测验法和问卷法,考察了150名3～5岁儿童的情绪能力的年龄特征、发展趋势和性别差异。结果表明:(1)3～4岁幼儿的情绪理解能力有显著变化,对积极情绪的理解要高于对消极情绪的理解,女孩推测他人情绪状态的能力高于同龄男孩;(2)幼儿能够运用多种策略来应对同伴之间的冲突情境,使用频率最高的策略是建构性策略,其次是回避和情绪释放策略,最后是破坏性策略;(3)幼儿的情绪观点采择能力能够预测情绪调节的发展。     

Zhuangzi’s philosophy of thing

It is usually believed that the concept of ‘qiwu 齊物’ in the Zhuangzi means ‘equalizing things’. This reading of the Zhuangzi, however, presupposes that things are originally separated and exist independently. The equality of things is just a mental construct in a specific state of mind. In this paper, we will argue that this reading does not stand; what Zhuangzi does in the ‘Qiwulun 齊物論’is to examine how myriad things are created from the original oneness. According to Zhuangzi’s philosophy of thing, things are created by objectification through fact and value imposing. Oneness is therefore not a mere perspective but the condition for things being objectified. This understanding of the things’ being is comparable to Heidegger’s classification of thing and equipment, but it differs from Heidegger by its special implication on the Daoist liberation.