谈《周易》爻题的形成时间及相关诸问题

从《左传》有关记载、《周易》有关传文和以往出土的有关战国竹书综合考究,推断《周易》爻题的形成是在公元前 500年后的孔子晚年或再稍晚一点的时间;《周易》与其前筮书的最大区别是有爻辞;爻题的从无到有,是由开始多用或沿用其他种类的筮书、筮占方法而走向独尊《周易》的发展特点决定的;爻题体现着蓍与爻、卦的联系,表示爻的时位与方位,提示如何积爻成卦,具有多种含义与作用。     

Time is a river without banks: a response to Connolly's 'Frozen time and endless analyses'

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Reconsolidation: a brief history, a retrieval view, and some recent issues

This review briefly traces some of the history of the phenomenon of what has come to be called "reconsolidation." The early findings of retrograde amnesia for an old but reactivated memory led to several interesting but largely behaviorally oriented studies. With only a few sporadic exceptions, research in the area languished until about 2000, when several articles caught the attention of the neuroscience community and led to a number of studies examining the phenomenon at several different levels of analysis. We consider several of the current issues generated by those studies, present a retrieval based model that may account for some findings, and indicate some possible new directions on this topic.     

It is about time: Daily relationships between temporal perspective and well-being

This study examined the day-to-day relationships between temporal perspective and well-being. Temporal perspective has predominantly been measured with single-occasion measurement designs, which ignore the potential for within-person variations that may be important in accounting for fluctuations in well-being. A 14-day daily diary design was employed to examine the dimensions of temporal perspective (temporal focus, temporal attitude, and temporal distance) and their dynamic relationships with daily well-being. The results from multilevel analyses indicated that: (a) there is evidence of within-person variability in daily temporal perspective, and (b) this within-person variability in temporal perspective fluctuated systematically with fluctuations in daily well-being. Each temporal perspective dimension was useful in predicting daily well-being. Temporal perspective dimensions interacted with each other such that the daily relationships with well-being depended on both the temporal region (past, present, or future) and the nature of the thoughts (pleasant vs. unpleasant; near vs. far).     

How to fit a response time distribution

Among the most valuable tools in behavioral science is statistically fitting mathematical models of cognition to data—response time distributions, in particular. However, techniques for fitting distributions vary widely, and little is known about the efficacy of different techniques. In this article, we assess several fitting techniques by simulating six widely cited models of response time and using the fitting procedures to recover model parameters. The techniques include the maximization of likelihood and least squares fits of the theoretical distributions to different empirical estimates of the simulated distributions. A running example is used to illustrate the different estimation and fitting procedures. The simulation studies reveal that empirical density estimates are biased even for very large sample sizes. Some fitting techniques yield more accurate and less variable parameter estimates than do others. Methods that involve least squares fits to density estimates generally yield very poor parameter estimates.     

A measure of time perspective with the TAT and some issues of reliability

In an effort to duplicate high interrater reliability coefficients reported in the use of Epley and Ricks' (1963) time orientation scoring system with the Thematic Apperception Test (TAT), two pairs of judges and two different training procedures were employed. Reliability coefficients considerably lower than those quoted by other researchers were found. One method of using the system was to have judges discuss scoring differences during training and at various times during a research project until perfect agreement was reached. When used as an adjunct with periodic assessment' of reliability as judges scored a large number of stories, reliability coefficients within a range acceptable for research purposes were obtained. This procedure is presented with correlational evidence for the presence of the time factor that the scoring system purports to measure.     

宣传无神论的必要性

《任继愈宗教论集》于近日出版,我们选取其中一段文字发表,以飨读者。该文最初发表于1988年,载于宁夏人民出版社《宗教·道德·文化》一书。全文标题为《关于宗教与无神论问题》。本文是其中第三段的一部分。     

捍卫进化论的斗争未有穷期

《大众科技报》6月2日刊登文章《重提80年前的“猴子审判”》说,2005年5月,关于“神创论”、“智能设计论”与“进化论”的争论又达到一个高峰。5月5日,美国堪萨斯州教育委员会针对该州学校应该如何教授进化论进行了听证会,会议于5月13日结束。堪萨斯州教育委员会提出:达尔文的进化论能否作为一个真理出现在学校的科学课本中?是不是应该在课本和参考书中为“平衡”起见     

Extraversion is accurately perceived after a 50-ms exposure to a face

Twenty-four perceivers saw portraits of unacquainted persons for either 150 ms, 100 ms, or 50 ms, and rated their personality on adjective scales. Moreover, stimulus persons described themselves on these scales and the NEO Five-Factor Inventory. Consensus among perceivers and self-other agreement were not systematically related to exposure time, but self-other agreement differed strongly between traits, being highest for extraversion. Even ratings of extraversion by single perceivers were related to the stimulus persons’ self-reports. Particularly strong were correlations between perceived extraversion and self-reports on items measuring the extraversion facets excitement seeking and positive emotions. Self-other agreement for extraversion was mostly mediated by cheerfulness of facial expressions that was related to self-reports of extraversion but not of the other personality traits.     

Attitudes of school counsellors to some counselling issues

A questionnaire was constructed to ascertain the attitudes of school counsellors to guidance issues. 16 school counsellors in an urban area in the Midlands were asked to complete the questionnaire. The results show a wide area of agreement among the counsellors, particularly on issues concerned with practical and professional matters. Differences of opinion occur with respect to some of the other issues — including those concerned with the relationship of guidance and counselling to society — and possible implications of this lack of unanimity are discussed.     

谁更为有福

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Gender is a dimension of face recognition

In an experiment, the authors investigated the impact of gender categorization on face recognition. Participants were familiarized with composite androgynous faces labeled with either a woman's first name (Mary) or a man's first name (John). The results indicated that participants more quickly eliminated faces of the opposite gender than faces of the same gender than the face they were looking for. This gender effect did not result from greater similarity between faces of the same gender. Rather, early gender categorization of a face during face recognition appears to speed up the comparison process between the perceptual input and the facial representation. Implications for face recognition models are discussed.     

宣传科学无神论责任重于泰山

首先,我代表马克思主义研究院对《科学与无神论》杂志创刊10周年表示热烈祝贺。借此机会,谈三点看法：     

Animal Pain: What It is and Why It Matters

The basis of having a direct moral obligation to an entity is that what we do to that entity matters to it. The ability to experience pain is a sufficient condition for a being to be morally considerable. But the ability to feel pain is not a necessary condition for moral considerability. Organisms could have possibly evolved so as to be motivated to flee danger or injury or to eat or drink not by pain, but by “pangs of pleasure” that increase as one fills the relevant need or escapes the harm. In such a world, “mattering” would be positive, not negative, but would still be based in sentience and awareness. In our world, however, the “mattering” necessary to survival is negative—injuries and unfulfilled needs ramify in pain. But physical pain is by no means the only morally relevant mattering—fear, anxiety, loneliness, grief, certainly do not equate to varieties of physical pain, but are surely forms of “mattering.” An adequate morality towards animals would include a full range of possible matterings unique to each kind of animal, what I, following Aristotle, call “telos”. Sometimes not meeting other aspects of animal nature matter more to the animal than does physical pain. “Negative mattering” means all actions or events that harm animals—from frightening an animal to removing its young unnaturally early, to keeping it so it is unable to move or socialize. Physical pain is perhaps the paradigmatic case of “negative mattering”, but only constitutes a small part of what the concept covers. “Positive mattering” would of course encompass all states that are positive for the animal. An adequate ethic for animals takes cognizance of both kinds. The question arises as to how animals value death as compared with pain. Human cognition is such that it can value long-term future goals and endure short-run negative experiences for the sake of achieving them. In the case of animals, however, there is no evidence, either empirical or conceptual, that they have the capability to weigh future benefits or possibilities against current misery. We have no reason to believe that an animal can grasp the notion of extended life, let alone choose to trade current suffering for it. Pain may well be worse for animals than for humans, as they cannot rationalize its acceptance by appeal to future life without pain. How can we know that animals experience all or any of the negative or positive states we have enumerated above? The notion that we needed to be agnostic or downright atheistic about animal mentation, including pain, because we could not verify it through experience, became a mainstay of what I have called “scientific ideology”, the uncriticized dogma taught to young scientists through most of the 20th century despite its patent ignoring of Darwinian phylogenetic continuity. Together with the equally pernicious notion that science is “value-free”, and thus has no truck with ethics, this provided the complete justification for hurting animals in science without providing any pain control. This ideology could only be overthrown by federal law. Ordinary common sense throughout history, in contradistinction to scientific ideology, never denied that animals felt pain. Where, then, does the denial of pain and other forms of mattering come from if it is inimical to common sense? It came from the creation of philosophical systems hostile to common sense and salubrious to a scientific, non-commonsensical world view. Reasons for rejecting this philosophical position are detailed. In the end, then, there are no sound reasons for rejecting knowledge of animal pain and other forms of both negative and positive mattering in animals. Once that hurdle is cleared, science must work assiduously to classify, understand, and mitigate all instances of negative mattering occasioned in animals by human use, as well as to understand and maximize all modes of positive mattering.