Preference for reinforcers under varying schedule arrangements: A behavioral economic analysis

The field of behavioral economics combines concepts from economics and operant conditioning to examine the influence of schedules or price on preference for reinforcers. Three case studies are reported in which behavioral economic analyses were used to assess relative preference for reinforcers shown by people with intellectual disabilities when schedule requirements varied. The studies examined (a) preference for different reinforcers, (b) substitutability of reinforcers, and (c) changes in preference as a function of schedule requirements.     

Interteaching: A strategy for enhancing the user-friendliness of behavioral arrangements in the college classroom

"Interteaching" is an arrangement for college classroom instruction that departs from the standard lecture format and offers an answer to criticisms commonly directed at behavioral teaching techniques. This approach evolved from exploratory use of small-group arrangements and Ferster and Perrott's (1968) "interview technique," leading ultimately to a format that is organized around focused dyadic discussion. Specific suggestions are offered that might enable both seasoned and novice instructors to incorporate this or similar arrangements into their classrooms. This approach retains some key characteristics of Keller's personalized system of instruction and precision teaching, but offers greater flexibility for strategies that are based on behavioral principles.     

司马承祯的美学思想

司马承祯,字子微,法号道隐,河内温人(今河南温县),为唐代著名道士,茅山宗第十二代宗师。自号“白云子”或“白云道士”,又号“天台白云”。作为上清派第十二代传人和有道高士,司马承祯受到历代唐帝王如武则天、睿宗、玄宗的优宠,被尊为帝王之师。他一生著述颇多,其中主要包括《坐忘论》,《天隐子》8篇,《修真秘旨》12篇,《修身养气诀》,《服气精义论》,《修真秘旨事目历》,《修真精义杂论》。其中,主要代表作为《坐忘论》和《天隐子》,蕴含了丰富的道教美学思想。本文从他对审美判断的主观性特点及“道”美的肯定和追求,“坐忘”修心的审美…     

论北宋道士施肩吾的环境美学思想

道教的修炼思想中,对于环境的选择,一直是一个十分慎重而关键的问题。北宋时期,钟吕一系的道士施肩吾,继承和发挥了道教这一传统,在修炼思想中,尤其是在对环境、传人的选择原则中,体现了道教特有的以“道法自然”为核心,以神秘主义为特质的环境美学思想。     

丘处机"济世"人格的审美意蕴--全真道审美人格建构(之二)

"济世"是丘处机一生的主要人格特征,它包含三方面内容:积功累德,自善其身;拯世济民,兼善天下;悲天悯物,兼济苍生.丘处机之"济世"根源于人之"善心",仁爱慈善、珍爱一切生命是它的精神内核.丘处机"济世"人格的形成是其立足道教,吸纳儒家思想的结果,包蕴着深刻而丰富的人文内涵,体现出全真道以善求真、以善合真、真善结合的审美追求.本文试图从对丘处机"济世"人格的剖析中,探求全真道的宗教美学思想.     

先秦儒家美学之"美"的边界

“Beauty” is a very important concept in Pre-Qin Confucian aesthetics. Pre-Qin Confucian aesthetics generally had two viewpoints when defining beauty: Negatively, by stressing that “beauty” in the aesthetic sense was not “good”; and positively, by stressing two factors: one, that beauty was related to “feeling” which was not an animal instinct, the other was that “beauty” was a special texture with a particular meaning. “Beauty” in Pre-Qin Confucian aesthetics may be defined as “texture (or form)” capable of communicating feeling or triggering a reaction of feeling. __________ Translated from Shanghai shifan daxue xuebao 上海师范大学学报 (Journal of Shanghai Normal University), 2007, (7): 80–85     

The importance of aesthetics in body dysmorphic disorder

It is hypothesized that body dysmorphic disorder (BDD) patients are firstly more "aesthetical," an attribute much like being musical, which varies between different individuals. This results in a greater emotional response to more attractive individuals and placing greater value on the importance of appearance in their identity compared with healthy individuals. Some BDD patients may have greater aesthetic perceptual skills. This is manifested in their education or training in art and design. Secondly, BDD patients may have higher aesthetic standards than the rest of the population. Their failure to achieve an unrealistic aesthetic standard is at the core of BDD, leading to severe distress and handicap.     

Towards new work arrangements: The case of telecommuting

Telecommuting is an example of novel ways of organizing work now being implemented in technologically advanced nations. It is the major industrialized countries that have provided the circumstances and the incentives to experiment with new approaches. These approaches were created within, and co‐exist with these models of social organization. They also embrace some elements that undermine basic tenets of industrial models. Telecommuting is discussed below as an example of newly evolving work arrangements which illustrates the interplay of tensions between existing models of work organization and innovative ways of ordering tasks. This paper is based upon graduate research in Rural Extension. The conceptual framework was created by synthesizing material from interdisciplinary sources and primary data collection included in‐depth interviews with key informants engaged in telecommuting.     

中国古典美学中的身体及其映像

Richard Shusterman’s Pragmatist Aesthetics: Living Beauty, Rethinking Art was published in China in 2002. In the preface of the Chinese edition, the author claimed that his tentative idea of soma esthetics was encouraged by Chinese philosophy and other ancient Asian philosophy. Shusterman’s background in pragmatist philosophy greatly constrains his understanding of the body in classical Chinese aesthetics in that he only pays attention to the technical aspects of physical training while neglecting the philosophical basis of this training. In Chinese philosophy the orientation of the body, the relationship between the body and the universe, the body characteristic of the beauty of nature and the beauty of art, etc., is a theoretical response to Shusterman’s oriental misreading. Translated by Lei Yongqiang from Wenyi Yanjiu 컄틕퇐뺿 (Literature & Art Studies), 2007, (4): 23–31     

浅谈李冶诗歌中的道教美学义蕴

李冶是唐代著名的女冠诗人.由于其道士的特殊身份和深受道教浸染的思维方式,她的诗歌中折射出了道教美学的义蕴.本文从其诗歌着手,认为她的道教美学义蕴有以下三点:一、"生即美"的道教美学生命意识;二、气韵清虚的道教审美心境;三、哲理体悟的道教美学理性色彩.