排序方式: 共有5条查询结果,搜索用时 0 毫秒
1
1.
2.
ROBERT P. HAWKINS SUZANNE PINGREE MARY ANNE FITZPATRICK MARGARET THOMPSON ISABELLE BAUMAN 《人类交流研究》1991,17(3):485-504
Carter's “signaled stopping” technique is used here under different instructions to examine two quite different cognitive phenomena during television viewing of marital interactions from feature films: a change to the cognitive state of “thinking” (rather than just watching), and the momentary perception of action “meaningful for the couple's relationship.” A variety of evidence supports the distinction and suggests directions for further applications of the technique. 相似文献
3.
VASSILIS SAROGLOU ISABELLE PICHON LAURENCE TROMPETTE MARIJKE VERSCHUEREN REBECCA DERNELLE 《Journal for the scientific study of religion》2005,44(3):323-348
An important discrepancy seems to exist between self-reports and laboratory studies regarding prosociality among religious people. Some have even suggested that this involves moral hypocrisy on the part of religious people. However, the assumption of the four studies reported here is that the impact of religiousness on prosociality is limited but exists, and does not reflect self-delusion. In Study 1 ( N = 106), religious young adults tended not to use indirect aggression in dealing with hypothetical daily hassles. In Study 2 ( N = 105), female students' religiosity was associated with willingness to help close targets in hypothetical situations but the effect was not extended to unknown targets. In Studies 3 ( N = 315, 105 triads) and 4 ( N = 274, 109 targets), religious targets not only reported high altruistic behavior and empathy, but were also perceived as such by peers (friends, siblings, or colleagues) in three out of four cases. Other results from the studies suggested that the prosociality of religious people is not an artifact of gender, social desirability bias, security in attachment, empathy, or honesty. 相似文献
4.
5.
Beyond the usual distinction between East and West, Albert the Great and Thomas Aquinas stand not only as commentators, but also appear to be close readers, of Dionysius' works. While Albert's own metaphysics of the Good tends to underline the diffusive dimension of the Good in a creation conceived of as an emanation, Thomas uses Dionysius to elaborate his notion of God as a free creator and to define His unique relation to creatures. If Albert's own via negativa is closer to Dionysius than one might have expected, it nonetheless stands within the same scope as Thomas' conception of proximity to God, as they both borrow the Dionysian exitus/reditus pattern to offer a divinization process of salvation through peace and praise. 相似文献
1