国外有关学习时间分配决策能力的研究概述

学习时间分配决策是记忆监控的核心内容之一。文章围绕学习时间分配决策能力的新近研究,重点介绍了如下问题：（1）儿童学习时间分配决策能力的发展;（2）学习时间分配决策机制的探讨,特别对最新的理论模型——学习层次模型和最近学习区假设进行了比较详细的介绍;（3）对今后研究发展的趋势进行了展望。     

基于语境的预期推理构建的实验研究

两个实验用移动视窗技术,用目标句阅读时间和命名探测词两种指标来考察当文本中有两个情境模型时,读者是否会即时进行预期推理。结果表明,如果在支持性语境与引发推理的信息之间插入一个与支持性语境所描述的情境模型不同的,且与主人公目标有关的因果链上的情境模型的信息,则不管这个插入的情境模型在文本中的位置如何,也不管干扰信息的干扰水平高低,都会降低因果性预期推理在阅读中产生的可能性。     

宗教信仰对亲社会行为的影响

以往研究发现宗教信仰与亲社会行为之间存在显著的正相关, 据此研究者提出“信仰-亲社会假设”试图证实两者的因果关系。本文主要从研究方法、影响因素及心理机制三个方面对信仰影响亲社会行为的研究进展进行介绍和评述。在研究早期, 研究者主要考察宗教信仰的归属身份对个体亲社会行为的影响; 而近年来, 研究者则越来越关注信仰启动对亲社会行为的影响。信仰对亲社会行为的作用受到信仰程度、文化背景、信仰认知和信仰取向等多种因素的影响。未来研究需要有效控制宗教信仰身份对亲社会测量的影响, 明确宗教信仰的操作性定义并改进相关的测量指标, 关注精神性的作用机制、“信仰-亲社会假设”的跨文化效应以及信仰概念对非宗教信仰群体的影响。     

主动性人格对大学生职业决策困难的影响:职业生涯探索与职业成熟度的中介作用

本研究基于生涯发展理论探讨了主动性人格与大学生职业决策困难的关系,以及职业生涯探索与职业成熟度的中介效应。以接受了专业培训的心理学专业研究生为主试,采用主动性人格量表、职业生涯探索量表、职业成熟度量表和大学生职业决策困难量表对647名大学生进行研究。结果显示:主动性人格影响大学生职业决策困难的路径有四条,(1)主动性人格对大学生职业决策困难具有直接负向预测作用;(2)职业生涯探索在主动性人格与大学生职业决策困难之间起中介作用;(3)职业成熟度在主动性人格与大学生职业决策困难之间起中介作用;(4)职业生涯探索和职业成熟度在主动性人格与大学生职业决策困难之间起链式中介作用。因此,主动性人格不仅会直接影响大学生职业决策困难,还会通过职业生涯探索与职业成熟度间接影响大学生职业决策困难。     

比例推理的过度使用及其认知机制:一项发展性的负启动研究

从抑制控制模型出发,采用负启动范式探究过度使用比例推理的认知机制。研究包括3个实验,以小学生、中学生和大学生为被试,分别考察了抑制控制在解决缺值应用题、图片推理任务中的作用,以及数字比(整数比、非整数比)是否对抑制控制过程有影响。结果发现:小学生、中学生和大学生在两类实验任务中均出现了负启动效应,但负启动量不存在年级差异;在图片推理任务中,不同数字比类型下的负启动量具有显著差异。研究结果支持了抑制控制模型的观点,即成功解决问题不仅需要掌握问题的内在逻辑,更需要对不恰当策略进行抑制;在解决问题的过程中,无论是儿童、青少年还是成人都需要抑制控制的参与,三者在抑制控制效率上没有差异;数字比类型对抑制过程有影响,但仅限于图片推理问题。     

违实语义的加工机制

违实句(counterfactuals)是传递与事实相反意义的语句,广泛存在于人们的日常生活中并被用以表达对已知事实的另外假设。研究发现,相对于事实语义,违实语义能够激活双重心理表征/空间(虚拟vs.现实),需消耗更多的认知加工资源。本文分别从句法结构和语境制约两个层面详细探讨了违实语义的加工机制。语境方面,双重语义表征构建与消解的时间进程受到语境相关性的制约,充足的语境信息可以消解事实表征的干扰。句法方面,汉语违实标记的缺失使得汉语母语者更加依赖语境与语用来表达、理解违实义,但尚不明确其在线加工机制与印欧语违实义加工有何异同。后续研究应扩大语言研究范围,关注违实语义加工的个体差异,进一步厘清双重语义表征构建与消解的时间进程及其对语篇加工的影响。     

Can you forgive? It depends on how happy you are

This paper examined how individual group status and happiness influence forgiveness. In Study 1, happiness was treated as a trait difference: highly happy people, compared with very unhappy people, were found to be more willing to forgive murderers. More important, an interaction effect between happiness and group status on forgiveness was found, that is, highly happy people tended to be more forgiving when either ingroup or outgroup members were killed; unhappy people, however, tended to be less forgiving about murder when ingroup rather than outgroup members were killed. In Study 2, happiness was treated as an emotional state difference: happiness, rather than sadness, was found to bring greater forgiveness. Moreover, consistent with the interaction effect displayed in Study 1, happy participants tended to forgive more when ingroup or outgroup members were hurt; sad participants tended to forgive less when ingroup members rather than outgroup members were hurt. Implications for connections between happiness, group membership, and forgiveness are discussed.     

潘菽心理学思想的后经验主义蕴含

今年是中国心理学泰斗,理论心理学奠基人潘菽先生诞辰110周年。纪念潘菽先生,意味着继承和发扬潘菽先生的心理学思想。从后经验主义理论心理学的视角来看,潘菽先生的心理学思想仍然具有当代性和启发性,特别是在强调理论对经验研究的优先地位、强调理论对经验现实的建构作用、强调理论的实践品性、强调理论的历史性向度,以及强调理论研究的中国心理学归宿等方面,显示出卓越的远见。     

道德责任判断的三重根据

道德责任判断的直接目的在于找出可称赞或谴责的原因,对行为者做出合理、公正的道德判断,使其承担应当承担的道德责任,从而减少和消除不公,融洽社会关系,引导行为主体朝向更崇高的目标.道德责任判定涉及行为者与行为之间的关系、行为后果和价值标准等方面.实际后果是道德责任判断的现实根据;因果关系是道德责任判断的逻辑根据;社会历史理性是道德责任判断的最终价值根据.     

The Values of Confucian Benevolence and the Universality of the Confucian Way of Extending Love

The spirit of Confucianism, which holds benevolence as its core value, has positive significance in the dialogue between civilizations and in the construction of global ethics. The values represented in Confucian benevolence are similar to the values in Christian Charity. Confucian values such as the doctrine of magnanimity, the idea of putting oneself in the place of another, and the Confucian way of extending love and favors, are crucial resources to hold in close connection with the relationship between human beings and nature, individuals and society, self and others, and one and oneself. The Confucian idea of “differentiated love” is a concrete and practical idea, which can be extended to be “universal love.” Furthermore, the Confucian way of extending love can also be interpreted as eco-ethical: On the one hand, Confucianism affirms the intrinsic value of the universe and calls for a universal moral concern for the ecological world; on the other hand, it recognizes a distinction between human beings and the nature, revealing an eco-ethical awareness of distinction and a consciousness of the differentiation between different ethical spheres. In extracting the instrumental value of ecological resources, Confucians never disregard the intrinsic value of animals and plants. Confucianism puts emphasis on subjectivity, especially the subjectivity of morality. Relationships between man and himself, between self and others, however, are inter-subjective. For Confucians, the universe exists and grows in the process of perfecting oneself, others, and the world. Such an understanding is of modern significance for the exchange and dialogue between civilizations, and the growth of personality and the mental regulation of gentleman today.