企业新员工期望的结构和特点

鉴于以往多数研究仅考虑新员工情景期望的不足,本研究同时考虑情景期望和角色表现期望.建立<新员工期望问卷>,并考察了新员工期望的结构特点.研究结果表明:①新员工期望包含四个平行的组成部分:企业期望(包括企业发展和企业回报)、团队期望(包括团队人际关系和团队领导力)、工作期单(包括工作舒服、回报和责任)和自我角色表现期望(包括工作角色、职业角色、团队角色、企业角色和创新角色).②<新员工期望问卷>有良好的结构效度和信度.③不同内容的新员工期望在人口学变量上存在差异.本研究为进一步研究新员工期望与适应的关系奠定了基础.     

人生终极的理性自觉——儒家"命"的观念

The Confucian idea of “ming 命 (destiny)” holds that in the course and culmination of human life, there exists some objective certainty that is both transcendent and beyond human control. This is a concept of ultimate concern at the transcendental theoretical level in Confucianism. During its historical development, Confucianism has constantly offered humanist interpretations of the idea of “destiny”, thinking that the transcendence of “destiny” lies inherently within the qi endowment and virtues of human beings, that the certainty of “destiny” is in essence contingency at the beginning of life and linear irreversibility towards its end, and that to live in light of ethics and physical rules — having a “commitment to human affairs” — means putting “destiny” into practice. As all these facts show, the Confucian ultimate concern regarding human life is full of rational awareness. __________ Translated by Huang Deyuan from Kongzi yanjiu 孔子研究 (Study on Confucius), 2008, (2): 4–11     

初中生的自尊、受益者特征与亲社会行为的关系

以初中一至三年级学生为对象,采用自尊量表（SES）和帮助行为调查问卷进行测查,以探讨自尊、受助者特征对其亲社会行为的影响。结果表明：（1）在社会道德认知和自我意愿层面上,大多数初中生能表现出积极的亲社会性助人趋向,部分学生的行为决策判定具有不一致性;（2）初中生的自尊程度不影响对他人需要的注意、归因以及行为方式的选择,但与帮助行为的价值取向、行为意愿等认知、情感因素有关,能直接影响自主性的亲社会行为;（3）初中生有关潜在受益者特征的某种认知结果及其相应的情感体验,对帮助型亲社会行为趋向有重要影响;（4）初中生的自尊及其所知觉的潜在量益者特征在亲社会行为趋向中交互作用不显著。     

大学生对临终者的内隐与外显态度

目的:考查大学生对临终污名者的内隐、外显态度。方法:使用内隐联想测验(IAT)和相应的外显测验,对安徽师大在校本科生、研究生共60名进行实验研究。结果:大学生在临终者内隐态度上,不相容任务反应时(1185.53±278.95)ms长于相容任务反应时(765.62±199.10)ms;大学生对临终者外显态度均表现出消极态度,但对于临终关怀的态度表现出积极(1.54±0.52);被试的性别以及被试是否接触过临终者并不能改变内隐以及外显态度。结论:大学生对临终者具有负面刻板印象以及污名效应,临终关怀以及对临终者的偏见应该引起重视。     

凝聚“共有价值理念”的特殊方法论原则

凝聚"共有价值理念",既是建设社会主义核心价值体系的重要任务,也是建设中华民族共有精神家园的内在要求,同时又是实现二者统一的中介和桥梁.方法论原则的探讨和建构,是形成"价值共识"的基本前提和根本基础.凝聚中华民族共有价值理念的特殊方法论原则,主要包括:"现实困境"与"理想超越"的否定统一原则;"民族使命"和"成员责任"的彼此关照原则;"传统"、"现代"、"未来"之间的相互协调原则.     

The ‘Emerging Church’ in America: Notes on the interaction of Christianities

The ‘Emerging Church’ is an American-born movement that dates to the late 1990s. It is fundamentally a movement of cultural critique in which the primary interlocutor is the dominant tradition in the United States, conservative Evangelicalism. In this article I address the phenomenon of Emerging Christianity based on historical, literary, and ethnographic analyses of Emerging Church advocates and critics. In particular, I argue that four points of dialogue characterize the status of Emerging in the United States: ‘post-foundational’ theology, ‘ancient-future’ worship, ‘missional’ evangelism, and a general posture of ‘deconversion.’ Ultimately, I present the story of the Emerging Church for its significance to two broad theoretical questions. First, how do new forms of religious identity come into being? And, second, for those working in the ‘anthropology of Christianity’: what happens when Christianities interact? In response to these questions, I stress the Janus-faced quality of Emerging Christianity and its reliance on the categories, narratives, and vocabulary of conservative Evangelicalism in constructing its thoroughgoing cultural critique.     

Myths, models, and metaphors: Religion as model and the philosophy of science

Clifford Geertz's widely-used paper ‘Religion as a Cultural System’, makes the claim that ‘the importance of religion lies in its capacity to serve … as a source of general, yet distinctive conceptions of the world, the self and the relations between them …—its model of aspect—and of rooted, no less distinctive “mental” dispositions—its model for aspect’. However, apart from a highly critical article by Nancy Frankenberry and Hans Penner (1999) little attempt has been made to investigate this understanding of religion as model. This paper briefly considers the validity of Frankenberry and Penner's criticism and investigates possible applications of the elaborate analysis of models and metaphors in the philosophy of science since the time of Mary Hesse to the analysis of religious phenomena.     

Contemporary religious studies and science—A postcritical witches' brew

The six preceding essays are written at different levels and range over a complex set of issues which are representative of the methodological and theoretical disorder one finds in religious studies, today. So disordered is religious studies that it should be considered pre-scientific (perhaps like Alchemy), instead of a science. However, out of these essays, a common set of themes emerge. These are: contextualism, reduction, scientific or critical realism, explanation, and scientific models. An examination of the arguments of each of the preceding essays shows a wide variety of views, although two general positions can be discerned: on one hand, the reductionist-contextualist-realist position is (approximately) occupied by Geertz, Goldberg, Saler, and Segal, on the other hand, the anti-reductionist-contextualist-constructivist position is (approximately) occupied by Jensen and Rennie. To conclude, the author of this response paper makes an argument for a scientific approach to the study of religions which is moderately reductionist, contextualist, and critical realist but one which is also capacious enough to include hermeneutical explanation and the role of models in religious studies.     

Is Scripture the origin of the Halakhah?

Scripture, in particular the Pentateuch, forms the natural starting point for any inquiry into origins in Judaism. The question answered here derives from a simple fact: the Pentateuch is privileged within the Rabbinic system, which links as much of the Halakhah to the Pentateuchal law codes as it possibly can. So it is quite natural to treat Scripture as the base-line and the Halakhic category-formations as the variable, in seeking the origin of the system. But what happens when we treat the system as the base-line and Scripture as the variable? Then we see that the Halakhic system viewed as a coherent statement does not originate in Scripture. Scripture is not the origin of the Halakhah. Why not? Because of this paradox: Scripture is necessary for the Halakhic system. But Scripture is insufficient for the Halakhic system. The Halakhic system is necessary for Scripture. The Halakhic system is sufficient without Scripture. It requires only Scripture's facts - and these on their own form no system.