我们应该“创造生命”吗？

人造细胞是现代生物科学技术中的热点问题之一,由人造细胞及其衍生出来人造生命的伦理问题也备受关注,关于是否应该继续研究人造生命,支持者和反对者之间各执其词。以克莱格·文特“创造人造细胞”事件为切入点,回顾了人造生命的历史,简要介绍人造细胞的产生过程,分析人造细胞的正面和负面影响;同时提出马克思主义哲学可以为医学伦理问题的研究提供不同的维度与角度,让人们对人造细胞产生的道德问题做出更全面的判断。     

非良基集合的域和分类

本文介绍正则互模拟理论并比较了正则互模拟的外延性大小,通过对非良基公理之间不相容的条件的讨论,我们进一步比较了由正则互模拟决定的非良基集合域的大小,最后对非良基集合论FAFA、SAFA和AFA中的非良基集合进行了分类。     

社会支持对流动儿童社会退缩的影响:心理弹性的中介作用

目的:探讨心理弹性在社会支持与流动儿童社会退缩之间的中介作用。方法:采用社会支持评定量表、青少年心理弹性量表和班级戏剧量表对258名流动儿童进行调查。结果表明:(1)活跃退缩与社会支持、心理弹性呈显著负相关; 安静退缩与社会支持相关不显著,与心理弹性呈显著负相关; 社会支持与心理弹性呈显著正相关;(2)社会支持、心理弹性显著负向预测流动儿童的活跃退缩;(3)心理弹性在社会支持与流动儿童活跃退缩之间具有完全中介作用。     

自我损耗、情绪动机对冲动决策的影响

以大学生为被试,探讨自我损耗、情绪动机对冲动决策的影响。采用2×2×2的混合实验设计,组内变量为自我损耗,组间变量为情绪动机方向和强度,使用双任务范式操作自我损耗,使用情绪动机图片启动被试的情绪动机,使用延迟折扣任务的指标k值测量冲动决策。结果发现,高趋近动机的k值大于低趋近动机,高回避动机的k值大于低回避动机。结果表明,自我损耗、情绪动机对冲动决策有明显影响。     

社会支持对大学生社会幸福感的影响—希望的中介作用

基于积极心理学,采用问卷调查法,对1098名大学生进行调查,探讨社会支持对社会幸福感的影响,并基于希望进行中介效应检验,借此构建三个变量之间的关系模型,探索促进大学生心理健康发展的内在机制。结果表明:社会支持、希望与社会幸福感之间两两相关显著; 社会支持和希望及其各维度,显著正向影响大学生的社会幸福感; 社会支持通过希望影响大学生社会幸福感水平。研究结果证实了希望在社会支持影响社会幸福感中起部分中介作用的心理机制,为大学生心理健康教育提供了参考建议。     

内隐人格观对他人知觉的影响

以大学生为被试,采用投射测验法分离出两类不同性质的内隐人格观,然后通过效价匹配实验和错觉关联实验,初步探讨了内隐人格观对他人知觉的信息加工模式的影响。研究结果表明:(1)跨性格、能力等不同人格属性有共通一致的内隐观;(2)固存观的反面就是渐变观,它们是同一维度的两极;(3)与渐变观者相比,固存观者更易以一种评价性方式知觉他人信息;同时,渐变观者不像固存观者那样对他人特质作出静态判断,而是集中注意力于理解他人行为发生的动态过程。     

Expanding the study of U.S. religion: Reflections on the state of a subfield

The study of U.S. religion, which dates from the 19th century, expanded its sources, methods, and scope during the last quarter of the 20th century, as specialists offered more inclusive historical narratives. That methodological expansion never went far enough, however, and the impulse toward narrative inclusiveness has been restrained in recent years. The subfield, I argue, now faces a number of challenges that also confront other specializations in the study of religion—contraction, overspecialization, fragmentation, and parochialism. After a focused overview of the subfield’s history, I discuss those challenges. Proposing a tentative response, I suggest that specialists celebrate methodological diversity and theoretical sophistication, encourage comparative and translocative studies, and increase collaboration across disciplinary boundaries and national borders. Finally, I suggest that we expand the subfield’s temporal span and geographical scope and reframe the study of U.S. religion in terms of the Atlantic World, the Pacific World, and the Western Hemisphere.     

Towards the concerned study of religion: Exploring the double power–play disparity

Increasing numbers of students of religion, from various disciplines, address issues of public interest, going beyond documentation and analysis, taking the quality of human life in religion and society as a criterion for their recommendations. Accordingly, systematic reflection on the concerned study of religion is gaining relevance. The approach chosen in this article is to focus on one particular aspect, in this case the double – cognitive and moral – disparity in religious contexts between forms of power and play.Power is viewed as the human capacity to influence other people’s behaviour, even against their will. Play is defined here as the human capacity to deal simultaneously with different realities. Power and play represent two human capacities that in themselves are neutral but in combination may change from means, a situation of parity, into goal, a situation of disparity. A first type of disparity is cognitive in nature. It stems from the reduction of the potential open dynamic meaning-making that the power–play constellation could stimulate as well. A second disparity is of a moral nature. It stems from the fact that the power–play set may come to interfere with the quality of human life. As a set, power and play thus move between the roles of being either subservient means or self-fulfilling goal, between a soft and a hard version.Religion is one field in which the gift for play is applied, resulting in the relationship with a sacred or divine reality. Whereas religions cannot survive without some form of power, the form given to the power–play set marks out a religion’s identity. Within our time the critical study of the double disparity of hard power and play has gained urgency. Global society faces severe problems of poverty, violence, pollution and miscommunication. Religions may act as a cause, but also as problem solver.Students of religion are invited to form multidisciplinary teams to study the double disparity in its actual form, while simultaneously exploring prospects for the promotion of both open meaning-making and the quality of human life, with power and play in a relationship of parity. This turn would necessitate a reappraisal of the research agenda for Religious/World-view Studies. It demands an identity change for this study field, both in the selection of themes for research and funding, and in the explicitly applied nature of scholarly work.