巴哈伊教:作为当代宗教的独特教义

本文分九部分介绍了巴哈伊教的教义。第一部分是该教的上帝独一论。第二部分是先知连续显现论。第三部分是人类一体论。第四部分是宗教同源论。第五部分是天堂地狱论。第六部分是宗教与科学论。第七是社会财富论。第八是对宗教仪式的态度。本文认为,巴哈伊独特的宗教观说明,只有消除宗教偏见,坚持团结统一,完成宗教的现代转换,才能使宗教保持活力,并有益于全球社会的的发展。巴哈伊的历史可以作为一借鉴,这是我们在研究中应特别注意到的地方。     

认知发展研究趋势的探讨

该文阐明了认知科学、建构主义和新皮亚杰学派对认知发展研究的影响,着重论述了新皮亚杰学派对认知发展研究的新趋势及主要观点,并对这些趋势予以了较为详尽的评述,以期为认知发展心理学家重新审视和思考原有认知发展理论假设的合理性、提出新的假设和新的研究方向有所启示。     

内倾特质个体的自我参照加工程度效应

采用事件相关电位技术和三类刺激的经典oddball范式,以内隐的方式探讨内倾特质个体的自我参照加工程度效应及其神经机制。实验发现,在P2的波幅上,在电极前部、前中部和中部位置高自我相关的刺激比其它刺激诱发了更大的P2波幅。在P2的潜伏期上,在电极前部、中部、和中后部位置高自我相关的刺激比其它刺激诱发了更短的潜伏期。在N2的波幅上,高自我相关名字比其它刺激在左脑所诱发了更大的P2的波幅;对比内倾型被试,中间型被试的高自我相关名字比其它刺激诱发了更大的N2的波幅。在N2的潜伏期上,高自我相关的刺激在全脑都比其它刺激诱发了更短的N2潜伏期,且中后部电极位置的潜伏期最短;两类人格被试的高自我相关名字比其它刺激诱发了更短的N2潜伏期,但中间型人格被试的潜伏期最短。在P3平均波幅上,高自我相关的刺激在全脑都比其它刺激诱发了更大的P3波幅,其中中部脑区效应最大。研究结果表明内倾特质个体的自我参照加工具有程度效应,但对比中间型个体,内倾特质个体的自我参照加工的程度效应更弱。     

态度测量的新进展:二值概率展开模型及一般形式

态度测量主要应用两种模型:累进型与展开型。目前国内的相关研究主要针对累进型模型。文章在回顾累进型模型的基础上,介绍了当前国际研究最为前沿的一种新的态度测量模型———二值概率展开模型,并详细阐述了该模型的一般数学表达式。     

Nostalgia and Satisfaction with Life: A Behavioral Genetic Analysis

Journal of Happiness Studies - Nostalgia, a bittersweet but predominantly positive emotion, arises from self-relevant and social memories. Evidence suggests that nostalgia is a potential source of...     

召陵之盟及其历史意义

“召陵之盟”是先秦史上的大事件,尤其是春秋时期齐、楚关系史上的大事件。它是管仲和齐桓公精心谋划且费尽心机的成功会盟,反映了管仲和齐桓公的政治气度、远见、才能和成就,具有巨大而深远的历史意义。它确立了当时齐国的天下霸主地位,实现了楚人“观中国之政”的宿愿,避免了一场社会大战乱,还树立了天下霸主的典范,从而使得中国南北政治、经济和文化在春秋时期日益密切地联系在一起,并且因对春秋霸主及争霸的诸侯有着示范作用而影响了春秋历史的发展。     

《晏子春秋》文体辨析——兼与《世说新语》比较

《晏子春秋》的文体属性可谓众说纷纭,近年来,认定它为小说的观点日盛,持小说论者依据的主要是小说文体的部分特征,如具有故事性、以塑造人物为核心、具有虚构成分等。这种依据并不科学,它忽视了小说作为纯文学作品的审美属性。我们要判断《晏子春秋》是不是小说,关键要判断它的文学属性,即它是不是审美的。《晏子春秋》在价值取向、人物塑造及表现手段上都表现出明显的非审美特征,这与标志着中国小说审美初始的《世说新语》形成了鲜明的对比。因此,不能轻易把《晏子春秋》定性为小说,它是一种具有历史具体性的特殊文体。     

A motivational hierarchy within: Primacy of the individual self,relational self,or collective self?

The individual self, relational self, and collective self are important and meaningful aspects of identity. However, they plausibly differ in their relative importance such that one self lies closer to the motivational core of the self-concept, better represent the “home base” of selfhood, or, simply stated, is motivationally primary. Four multi-method studies tested the relative motivational-primacy of the selves. Despite their disparate methods, the studies yielded consistent evidence of a three-tiered hierarchy with the individual self at the top, followed by the relational self, and trailed at the bottom by the collective self. The same hierarchy emerged in the Eastern culture of China and the Western cultures of the US and UK. Such pancultural consistency suggests that the motivational hierarchy is a fundamental pattern of the human self.     

Time does not flow without language: Spatial distance affects temporal duration regardless of movement or direction

Much evidence has suggested that people conceive of time as flowing directionally in transverse space (e.g., from left to right for English speakers). However, this phenomenon has never been tested in a fully nonlinguistic paradigm where neither stimuli nor task use linguistic labels, which raises the possibility that time is directional only when reading/writing direction has been evoked. In the present study, English-speaking participants viewed a video where an actor sang a note while gesturing and reproduced the duration of the sung note by pressing a button. Results showed that the perceived duration of the note was increased by a long-distance gesture, relative to a short-distance gesture. This effect was equally strong for gestures moving from left to right and from right to left and was not dependent on gestures depicting movement through space; a weaker version of the effect emerged with static gestures depicting spatial distance. Since both our gesture stimuli and temporal reproduction task were nonlinguistic, we conclude that the spatial representation of time is nondirectional: Movement contributes, but is not necessary, to the representation of temporal information in a transverse timeline.