Cross-cultural differences in children's choices, categorizations, and evaluations of truths and lies

This study examined cross-cultural differences and similarities in children's moral understanding of individual- or collective-oriented lies and truths. Seven-, 9-, and 11-year-old Canadian and Chinese children were read stories about story characters facing moral dilemmas about whether to lie or tell the truth to help a group but harm an individual or vice versa. Participants chose to lie or to tell the truth as if they were the character (Experiments 1 and 2) and categorized and evaluated the story characters' truthful and untruthful statements (Experiments 3 and 4). Most children in both cultures labeled lies as lies and truths as truths. The major cultural differences lay in choices and moral evaluations. Chinese children chose lying to help a collective but harm an individual, and they rated it less negatively than lying with opposite consequences. Chinese children rated truth telling to help an individual but harm a group less positively than the alternative. Canadian children did the opposite. These findings suggest that cross-cultural differences in emphasis on groups versus individuals affect children's choices and moral judgments about truth and deception.     

原型理论视野中的亲社会行为研究

亲社会行为是伦理学、心理学、社会学等学科研究的中心议题之一。学界对于什么是亲社会行为、如何对亲社会行为实施测评等一系列问题依然没有达成统一的认识。该文从概念原型理论视角出发,分析了将原型理论纳入青少年亲社会行为研究的可行性,利用原型理论探讨了青少年对亲社会行为的概念表征问题,并提出根据青少年的亲社会行为的概念结构,建构亲社会行为测评体系。     

庄子之“道”之我见

庄子之“道”具有鲜明的普遍性、客观性、永恒性、联系性等特点,表明“道”是“规律”;庄子之“道”体现着“天人合一”等思想,说明了“道”是“境界”。     

Relationship between Chinese children's imaginary companions and their understanding of second-order false beliefs and emotions

We investigated relationship between Chinese children's imaginary companions (ICs) and their understanding of second-order false beliefs and emotions in 180 children, aged 5–6 years old. We examined the potential differences in second-order false belief understanding and emotion understanding between children with and without ICs, children with egalitarian IC relationships and hierarchical IC relationships, as well as children with invisible friends and personified objects. The results revealed that children with ICs had better second-order false belief understanding and emotion understanding than children without ICs. Compared with children with hierarchical relationships, children with egalitarian relationships had better second-order false belief understanding. However, children with invisible friends and personified objects did not differ on their understanding of second-order false beliefs and emotions. The results suggest that compared with IC types, IC status and child-IC relationship qualities may be more relevant to children's theory of mind. It will be interesting for the future researchers to investigate the underlying mechanism of the differences between children with egalitarian IC relationships and hierarchical IC relationships.     

Suicidality Protective Factors Among Black College Students: Which Cultural and Personal Resources Matter?

This study examined the influence of cultural resources (ethnic identity, Afrocentric worldview, and religiosity) on suicidal thoughts and behaviors among Black college students and the role of personal resources (ego resiliency and optimism) as mediators of this link. Data collected from 257 participants were analyzed. A bivariate correlational analysis showed that ethnic identity was significantly associated with lower levels of suicidality. In addition, ego resiliency mediated the relationships between Afrocentric worldview, ethnic identity, and religiosity and suicidality. Este estudio examinó la influencia que tienen los recursos culturales (identidad étnica, visión del mundo afrocéntrica y religiosidad) sobre los pensamientos y comportamientos suicidas entre estudiantes universitarios negros, así como el papel de los recursos personales (resiliencia del ego y optimismo) como mediadores de esta conexión. Se analizaron los resultados recogidos de 257 participantes. Un análisis correlacional bivariado mostró que la identidad étnica estaba asociada significativamente a niveles más bajos de tendencias suicidas. Además, la resiliencia del ego medió la relación entre la visión del mundo afrocéntrica, la identidad étnica y la religiosidad y las tendencias suicidas.     

内隐学习潜在机制研究的某些新进展

内隐学习需要一定的注意和工作记忆参与,但关于它们影响内隐学习过程的潜在机制尚存在争议;随着内隐序列学习研究的深入,研究们开始关注序列知识的表征问题,这为揭示内隐知识的潜在表征机制开辟了新的途径;有关内隐学习神经机制的研究表明,基底神经节、联合区、额叶在内隐学习中起重要作用。     

Affective bias in visual working memory is associated with capacity

How does the affective nature of task stimuli modulate working memory (WM)? This study investigates whether WM maintains emotional information in a biased manner to meet the motivational principle of approaching positivity and avoiding negativity by retaining more approach-related positive content over avoidance-related negative content. This bias may exist regardless of individual differences in WM functionality, as indexed by WM capacity (overall bias hypothesis). Alternatively, this bias may be contingent on WM capacity (capacity-based hypothesis), in which a better WM system may be more likely to reveal an adaptive bias. In two experiments, participants performed change localisation tasks with emotional and non-emotional stimuli to estimate the number of items that they could retain for each of those stimuli. Although participants did not seem to remember one type of emotional content (e.g. happy faces) better than the other type of emotional content (e.g. sad faces), there was a significant correlation between WM capacity and affective bias. Specifically, participants with higher WM capacity for non-emotional stimuli (colours or line-drawing symbols) tended to maintain more happy faces over sad faces. These findings demonstrated the presence of a “built-in” affective bias in WM as a function of its systematic limitations, favouring the capacity-based hypothesis.     

An Integrative Suicide Prevention Program for Visitor Charcoal Burning Suicide and Suicide Pact

An integrative suicide prevention program was implemented to tackle an outbreak of visitor charcoal burning suicides in Cheung Chau, an island in Hong Kong, in 2002. This study evaluated the effectiveness of the program. The numbers of visitor suicides reduced from 37 deaths in the 51 months prior to program implementation to 6 deaths in the 42 months post‐implementation period. The number of visitor suicide pacts decreased from 7 pacts (15 individuals) to 1 pact (2 individuals). No statistically significant differences in the numbers of visitor suicide attempts and resident suicides were observed in the two time periods. No statistically significant changes in visitor suicides during the study period were observed on the comparison islands. The consistency and timing of reduction in visitor suicides correlated with the development and delivery of the integrative program on the intervention island, suggesting a causal association between program delivery and reduction of visitor suicides. The possibility of displacement seems small because there was no increase in visitor suicides on the comparison islands during the study period. This integrative approach in preventing target‐specific suicides may serve as an example for other communities to develop suicide prevention programs that make use of the existing local resources.     

群体卷入模型:理论背景、内容介绍与未来展望

群体卷入模型借鉴社会认同的思想,在群体价值模型、关系模型的基础上发展而来。该模型认为程序公平通过社会认同影响人的心理和行为,模型还概括了程序公平的四个成分,区分了尊敬感和自豪感,以及资源判断和认同判断对行为卷入的不同影响方式。群体卷入模型的提出为解释群体内行为提供了理论依据,拓展了社会认同理论的视角;另一方面,它也需要考虑个体差异的因素,在更加复杂的群体情境和更加广泛的文化背景中进一步验证和完善。     

宗教与考古的精彩交融——《中国道教考古》首发式侧记

半个多世纪以来,随着田野考古的大规模开展,我国陕西、河南、河北、山西、山东、甘肃、新疆、青海、四川、重庆、贵州、湖北、湖南、江西、江苏、上海、安徽、福建、广东、广西等地发现和出土了数以千计的与古代道教活动有关的汉代至明代道教遗存,如镇墓瓶、斗瓶、镜、剑、印章、钱币、道教造像碑、石刻、买地券、镇墓文、镇墓石、简牍、写纸、陶瓷器、金银器、药物、烧炼用具设备等遗物,以及宫观建筑、摩崖造像、壁画、墓葬等遗迹,种类繁多,内容复杂,数量巨大。这些道教遗存,有的主要分布于南方地区,有的则只见于北方地区,有的在南方地区和…