情感创伤青年的箱庭疗法个案研究

结合荣格分析心理学相关理论概念,使用箱庭疗法对一名遭受情感创伤的青年进行心理治疗,并对其箱庭作品中呈现的象征和原型心象进行分析。结果发现:箱庭作品展现了该青年的情感创伤和心理问题,反映了心理的成长历程。箱庭疗法在治愈情感创伤方面取得了较好的效果。     

SYLLABARIUM: An online application for deriving complete statistics for Basque and Spanish orthographic syllables

The present article introduces SYLLABARIUM, a new Web tool addressing the needs of linguists, psycholinguists, and cognitive scientists who work with Spanish and/or Basque and are interested in retrieving information about several syllable-related parameters. This new online syllabic database allows the user to generate complete lists of Spanish and Basque syllables with information about the syllable frequency. Among other measures, for a given orthographic syllable, SYLLABARIUM provides its number of occurrences (i.e., the type frequency), the summed lexical frequency of the words that contain this syllable (i.e., the token frequency), and the positional distribution of type and token frequencies. The cross-language feature of SYLLABARIUM is of special interest to researchers aiming to explore the influence of the syllable in bilingualism. The Web tool is available at www.bcbl.eu/syllabarium.     

The Paradox of Inference and the Non-Triviality of Analytic Information

The classical theory of semantic information (ESI), as formulated by Bar-Hillel and Carnap in 1952, does not give a satisfactory account of the problem of what information, if any, analytically and/or logically true sentences have to offer. According to ESI, analytically true sentences lack informational content, and any two analytically equivalent sentences convey the same piece of information. This problem is connected with Cohen and Nagel’s paradox of inference: Since the conclusion of a valid argument is contained in the premises, it fails to provide any novel information. Again, ESI does not give a satisfactory account of the paradox. In this paper I propose a solution based on the distinction between empirical information and analytic information. Declarative sentences are informative due to their meanings. I construe meanings as structured hyperintensions, modelled in Transparent Intensional Logic as so-called constructions. These are abstract, algorithmically structured procedures whose constituents are sub-procedures. My main thesis is that constructions are the vehicles of information. Hence, although analytically true sentences provide no empirical information about the state of the world, they convey analytic information, in the shape of constructions prescribing how to arrive at the truths in question. Moreover, even though analytically equivalent sentences have equal empirical content, their analytic content may be different. Finally, though the empirical content of the conclusion of a valid argument is contained in the premises, its analytic content may be different from the analytic content of the premises and thus convey a new piece of information.     

《太平经》“种民”解

早期道教经典《太平经》中有一个特殊的名称“种民”,这是以前未曾出现过的概念。何谓“种民”?如果从字面意思看,“种民”应当是民的一种分类,属于民的一种称呼。《太平经》关于“民”的说法有很多,如人民、万民、兆民、生民、国民、凡民等,这些关于民的称呼有一个共同的特点,     

先进文化中的价值尺度（一）——学习“以崇尚科学为荣、以愚昧无知为耻”心得

“八荣八耻”不仅是道德范畴,而且是价值范畴,我认为。从社会的某一个方面看,唯钱唯权是瞻,近乎成为风气;是非混淆,善恶颠倒,美丑不分,真伪不辨,令人忧虑,以至有人感叹,世道沦丧,人心不古,对现状不满,对未来失去信心。于是,向宗教求救者有之,主张尊孔读经者有之,拾后现代的牙慧者有之,一时间社会舆论的道德标准,先进文化的价值尺度,都成了严重问题。中央提出“八荣八耻”的荣辱观,重申并极大地丰富了中国共产党人一贯的价值体系,为澄清这些问题,指出了非常明确,非常具体的方向,应该首先成为思想文化界和科学教育界的行为指南,也是当代学人应…     

学习“八荣八耻”谈反对伪科学

一、关键是“崇尚”“崇尚科学”不等于“掌握科学”,不等于掌握了多少科学知识就光荣了,关键是“崇尚”二字。崇尚科学要求我们在努力掌握科学知识的同时还应当用科学思想、科学态度、科学方法、科学精神……来对待学习上的、工作上的、社会关系中的各种问题,甚至在执政能力建设中也强调要“科学执政”。崇尚科学就应当“解放思想,实事求是”,就应当“求真务实、开拓创新”,就应当“坚持真理、修正错误”。许多事实证明,有些掌握了科学知识的人,却缺乏科学态度和科学精神,不注意按科学思想、科学方法来办事,影响很坏。因此“崇尚科学”这一…     

The Impact of a Program of Prejudice‐Reduction Seminars in South Africa1

The influence of weekend‐long prejudice‐reduction seminars on attitudes, knowledge, and behavioral expectations of South African student leaders was assessed quantitatively and qualitatively. Pre–post comparisons indicated increases in perceived stereotyping‐caused suffering, ease of committing cross‐cultural mistakes, and comfort with approaching racially diverse strangers. The seminars did not reduce essentialist thinking, nor the in‐group favoritism found with measures of group identification and comfort approaching strangers. Similarly, they did not affect summary measures of stereotype understanding, perceived inter‐ or intragroup heterogeneity, preferred model of interethnic relations, nor attitudes toward affirmative action. Despite limited evidence of seminar impact, participants evaluated the seminars highly. Qualitative results suggest that opportunities to address racially based misperception of self and in‐group were particularly valued.     

德里达和现象学

该文希望通过对德里达和现象学的关系的梳理和探讨,分析德里达思想从胡塞尔现象学开始而又从一开始就与之“偏离”(或可说“延异”)的由来和发展,试图指出德里达对现象学运动是有贡献的,对于德里达从现象学出发的哲学反思和由此展开的独特的跨学科的哲学质疑的探讨和研究,有助于我们深入理解当代西方思想的诸多问题的实质和内涵,是非常有意义的事情。文章主要通过对德里达早期著作的分析,从起源问题及其解决途径入手探讨德里达与现象学的关系。现象学在德里达的著述中处处留下踪迹而又处处被“偏离”,这构成了德里达解构思想的一个重要特点,也恰恰是德里达对现象学运动本身的贡献。     

State mindfulness,rumination, and emotions in daily life: An ambulatory assessment study

While the majority of studies have focused on dispositional mindfulness and the efficacy of mindfulness meditation, there has been limited study exploring the effect of state mindfulness on emotions and its potential mechanism. Therefore, we conducted an ambulatory assessment study to monitor state mindfulness and emotions in daily life and examine the mediating effect of rumination in a natural context. One hundred Chinese university students rated their state mindfulness, rumination, and emotions (e.g., anxiety, depression, happiness) five times per day for a week. Using hierarchical linear models, we and found that at the within‐person level, higher current state mindfulness was associated with more subsequent positive emotions and less subsequent negative emotions. Current rumination partially mediated the relation between current state mindfulness and subsequent positive emotions (happiness, relaxation, contentment, interest) and negative emotions (depression, anger, boredom, sadness). At the between‐person level, higher state mindfulness was associated with more positive emotions and less negative emotions. Individuals’ overall rumination partially mediated the relation between state mindfulness and emotions (depression, anger, boredom, sadness, relaxation). We concluded that higher state mindfulness was associated with lower rumination, which in turn resulted in more positive emotions and less negative emotions. More important, state mindfulness also exerted a dynamic impact on daily emotions via rumination.