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121.
Three experiments examined the effects of constant vs. varied input of letter strings on recall, and then examined the effects of such training in the learning of new lists of letter strings. Letter strings were constructed from pairs of trigrams spatially grouped, and were presented either consistently or with different spatial groupings on successive presentations. In Experiments I and II, varied input produced substantially greater recall than constant input. When transferred to a new list of letter strings, containing either the same general structure or a new scrambled structure, recall of the second list was determined primarily by conditions of first-list input, and unaffected by second-list structure. Although the "variability effect" did not appear in the training phase of Experiment III, Varied input led subjects to regroup or integrate the letter sequences more frequently and produced similar transfer effects as in Experiments I and II.  相似文献   
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Weanling and mature rats were presented with saccharin or saline solutions for 1 h on alternate days. Following exposure to saccharin, rats were injected with 0, 21, or 37 mg/kg of cyclophosphamide. Injections had no significant effect on saccharin preference in one-stimulus tests, but had a highly significant effect in two-stimulus tests.  相似文献   
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The brightness of pairs of photic pulses, differing in pulse duration and pulse separation. was measured. The data were in general agreement with the neurophysiological model of Bishop and Clare. Pulse duration appeared to have little systematic influence on the shape of the curves. Time between onset of the first and second pulse appeared to be a prime factor determining the receptivity of the cortex to the second pulse. The two pulses were seen as single below about .03 sec separation. The second pulse was always judged brighter than the first.  相似文献   
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The aim of this study was to examine whether fan engagement could be predicted by the motivational dimensions of sport consumption. A sample of 806 football sport fans (African = 85%, male = 67.4%, part of an organised supporters club = 57.6%) were participants. They completed the Fan Engagement Scale (FES), the Motivation Scale for Sport Consumption (MSSC) and a biographical questionnaire. Structural equation modelling was applied to evaluate the postulated regressive paths between the motivational dimensions for sports consumption and fan engagement. The motivational dimensions for sport consumption were clustered into personal and game-related factors. Both these clusters of factors were predictive of fan engagement. Customer engagement (CE) theory appears to explain the findings.  相似文献   
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It has been hypothesized that some types of personality disorders tend to remit with age whereas others may become more prominent. The present study determined the prevalence and nature of 13 personality disorders with a self-report inventory (Coolidge Axis II Inventory) in an older group of chronically mentally ill inpatients (N = 30, mean age = 63 years) and a younger group of similar patients (N = 30, mean age = 39 years). All patients met DSM-IV criteria for either Schizophrenia, Schizoaffective Disorder, Bipolar Disorder, or recurrent severe Major Depression with psychotic features. The prevalence rate of personality disorders was high for both groups: 58% for the older sample and 66% for the younger group. The younger group was more likely to be diagnosed Antisocial, Borderline, Passive-Aggressive, Sadistic, and Schizotypal, but the groups were not different in the rates of Obsessive-Compulsive Disorder. This study supports the hypothesis that some personality disorders remit with age. However, no evidence was found to suggest that other personality disorders become more prominent in older adult psychiatric populations. Suggestions for future research are offered.  相似文献   
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Can it ever be morally justifiable to tell others to do what we ourselves believe is morally wrong to do? The common sense answer is no. It seems that we should never tell others to do something if we think it is morally wrong to do that act. My first goal is to argue that in Analects 17.21, Confucius tells his disciple not to observe a ritual even though Confucius himself believes that it is morally wrong that one does not observe the ritual. My second goal is to argue against the common sense answer and explain how Confucius can be justified in telling his disciple to do what Confucius thought was wrong. The first justification has to do with telling someone to do what is second best when the person cannot do what is morally best. The second justification has to do with the role of a moral advisor.  相似文献   
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