国内父母教养方式与儿童发展研究

近年来,我国心理与教育研究者探讨了父母教养方式对儿童的认知、社会性情感及各种人格品质的发展的作用以及影响父母教养方式的因素,为儿童教育提供理论支持,并获得了中国文化背景下与西方不同的父母教养方式对儿童发展的特点。     

宠物犬对"空巢父母"身心健康影响的研究

采用量表法以642个成年人为被试研究了是否拥有宠物犬、依恋宠物犬和身心健康之间的关系。差异检验表明,饲养宠物犬的空巢父母身体更健康,一年内就医次数更少、生活满意感更高。相关分析表明,是否拥有宠物犬与身心健康显著相关。回归分析表明,是否拥有宠物犬、依恋宠物犬对就医次数和生活满意感有较好预测作用。     

儿童心理状态推理中的观点偏差

采用知识状态推理和冲突愿望推理任务考察儿童对知识状态和愿望状态推理的偏差。被试为108名3~5岁的儿童,结果表明在知识状态推理任务中,儿童对别人知识状态的推理会受到自己知识状态的影响,表现出自我中心的特点;而在冲突愿望推理任务中,与自己喜欢的情况相比,较小年龄的儿童在自己不喜欢的条件下更容易正确推理别人的愿望,表现出不对称性。因此儿童在对心理状态进行推理时具体表现出什么样的特点具有情境依赖性     

决策中的延迟选择行为

延迟选择(choice deferral)指个体在应该作出选择的时候却决定不作选择,包括推迟选择(如选择延迟选项)或拒绝在可选项中选择一个选项。本文首先探讨了影响延迟选择行为的认知因素和情绪因素;随后讨论了当在决策情景中引入延迟选项时,延迟选项对决策者随后情绪体验和决策行为的影响;最后对未来研究进行了展望。     

假想的道德两难情境下小学儿童对说谎或说真话的抉择

研究探讨了294名7、9、11岁的小学儿童在道德两难情境下对说谎或说真话的道德行为抉择。结果表明,在个人谎故事条件下,随着年龄的增长,儿童越来越倾向于选择说真话;在集体谎故事条件下,11岁儿童比7岁、9岁儿童更倾向于选择说谎。7岁儿童已具有初步的集体观念,随着年龄的增长,小学儿童的集体观念日趋稳定。随着年龄的增长,小学儿童更多地从诚实、为集体或为个人等多个方面来陈述说谎或说真话的理由。     

灵修和性命双修——试比较基督宗教与道教内丹的内炼思想

本文认为,基督宗教凸显的是信仰和对教会的奉献;道教内丹则更多的关注人的生命内在体验层面.基督宗教灵修是以信仰耶稣基督为基础的宗教性修炼,以上帝为中心,灵修的目的旨在建立人与天主的关系,是以"爱"为纽带以团体的方式修行,其修行方式外在、被动,忽略了人的主动性地位.这跟道教内丹以人为中心的性命双修以及"我命在我不在天" 的主动修炼有很大差异.对命功的忽视使得基督宗教的灵修在理论上难以提升,在实践上可操作性不高.但事实上,在基督宗教那里,在人与上帝的共融中,很多类似道教内丹修炼的命功体验,可能自觉或不自觉的已经发生了.     

Lying in the name of the collective good: a developmental study

The present study examined the developmental origin of 'blue lies', a pervasive form of lying in the adult world that is told purportedly to benefit a collective. Seven, 9-, and 11-year-old Chinese children were surreptitiously placed in a real-life situation where they decided whether to lie to conceal their group's cheating behavior. Children were also assessed in terms of their willingness in hypothetical situations to endorse lying or truth-telling that benefits a collective but at the same time harms an individual. Results showed that as age increased, children became more inclined to endorse lying in the name of the collective good, and to tell lies for their group themselves. Furthermore, children's endorsement about blue lies in hypothetical situations predicted their actual lying behavior.     

主观道德强度对企业道德决策的预测作用

本研究基于Jones(1991)的问题权变模型,采用情景研究法,考察主观道德强度的结构以及主观道德强度对企业道德决策的预测作用.研究选取137名MBA学生为被试,要求被试基于所提供情景中假想参与者的行为,回答随后关于道德决策(道德识别、道德判断和道德意图阶段)的问题.结果表明:1)主观道德强度是1维结构;2)主观道德强度对道德识别、道德判断和道德意图有显著预测作用 ;3)结果大小对道德识别、道德判断和道德意图有显著预测作用,而社会舆论对道德识别和道德意图有显著预测作用.     

儿童对他人情绪与过去经验的关系的认知

用设置故事情景的方法对儿童对他人情绪与过去经验的关系的认知进行了实验研究。研究表明,4～7岁儿童能够认知他人情绪与过去经验的关系,认知能力随年龄的增长不断提高。情绪效价和情绪情景的匹配性影响儿童对他人情绪与过去经验关系的认知。4、5岁儿童更能认识到正性情绪情景条件下体验到负性情绪的他人情绪与过去经验的关系,其得分显著高于其它情绪情景故事和行为故事。     

Personality correlates of the disposition towards interpersonal forgiveness: A Chinese perspective

T his paper presents the results of three studies that investigated the nature of forgiveness, its measurement, and personality correlates in the People's Republic of China (PRC). Study 1 involved in‐depth interviews with 27 PRC cultural scholars about the concept of forgiveness and factors influencing the tendency to forgive in Chinese philosophy and everyday life. The respondents supported the relevance of this concept for Chinese societies and were able to give examples both from classical Chinese texts and their own lives. However, they also considered that preserving group harmony was the main reason to forgive and discounted the personality or religious influences commonly reported in the Western literature. Study 2 reported the adaptation of a Western forgiveness questionnaire for use with PRC respondents. Study 3 involved administering this questionnaire together with measures of self‐esteem, anxiety, impression management, and culturally appropriate constructs of face, relationship orientation, and harmony to 336 college students and 432 teachers from the PRC. As predicted, it was the latter two constructs that had the strongest correlations with the tendency to forgive in both samples. It was concluded that, in the PRC, willingness to forgive is influenced largely by social solidarity needs rather than the individualistic personality variables or religiosity reported in Western research. We hypothesize that this is due to the collectivist nature of PRC society and the results may well generalize to other collectivist cultures.