员工自我调节学习的实证研究

本研究以沿海和中原地区的国有、合资和私营企业的603名员工为被试,通过探索性因素分析和验证性因素分析,探讨了员工自我调节学习的心理机制。研究结果表明,员工自我调节学习的基本结构包括学习动力调节和策略调节两个方面。研究结果为提高员工的自我调节学习水平提供了科学依据。     

中学生偶像崇拜特征及其与自我评价关系研究

以233名中学生为调查对象,测查了他们偶像崇拜的结构特征、类型,及其与自我评价的关系。结果发现:①中学生偶像崇拜结构的3个因素从高到低依次为:认同、情感、行为。三因素在性别和年级上存在差异;②中学生偶像崇拜结构内部各因素之间、崇拜特征与自我评价在许多因素上存在显著相关;③中学生偶像崇拜可分为3种类型:感性型崇拜者(21.00%)、中间型崇拜者(32.88%)、理性型崇拜者(46.12%),按积极性排序依次为理性型崇拜者、感性型崇拜者、中间型崇拜者。     

时-空整合影响图形识别的眼动研究

采用眼动追踪的方法对在不同方向(上、下、左与右)及距离(2.0°‘和4.0°视角)上先后出现的特征组合不同的图形识别过程进行了研究。结果表明。首先,对由不同颜色和形状构成的图形的识别受到图形特征组合的影响,视觉系统对颜色和形状的加工存在明显差异,与颜色加工相比,视觉系统需要更多的时间才能完成形状识别。此外,虽然图形识别的速度和准确性受运动方向与距离的影响较小,但在不同运动方向和距离上,视觉系统是通过改变眼动的时间和空间特性来完成识别任务的,视觉系统在识别过程中的这种时间与空间的整合特点还有待于进一步研究。     

职业经理人素质测评系统研究

在职业经理人素质结构理论模型的基础上,研制了职业经理人素质测评系统。对486名被试进行了测试．统计分析的结果表明：(1)81,3％的测验项目其区分度在O．30以上,显示出了良好的鉴别力;(2)重测信度、内在一致性信度系数表现都较好;(3)内容效度、结构效度和实证效度都较好;(4)验证性因素分析表明,由基本潜能、核心能力及个性构成的职业经理人素质结构模型与实测数据拟合良好;(5)在实际经营管理活动中表现水平不同的被试的测验结果具有显著性差异。     

全面深入理解“以人为本”

以人为本是一项符合人类文明发展趋势并指导当代社会发展的重要原则 ,是科学发展观的核心内容。以人为本并非只有西方人文主义那样的理解 ,它既是一种共同价值观和价值取向 ,又是一种思维方式 ,同时还是一种执政理念。     

睡眠呼吸暂停相关性高血压

睡眠呼吸暂停综合征是以睡眠过程中反复呼吸暂停进而引起慢性间歇性低氧、二氧化碳潴留为特征的常见睡眠呼吸障碍性疾病.阻塞性睡眠呼吸暂停与高血压密切相关,睡眠呼吸暂停相关性高血压为一常见的特殊患病人群,多导睡眠图是诊断睡眠呼吸暂停相关性高血压的"金标准",其治疗在一般生活方式改变基础上,持续气道正压通气治疗是其重要治疗方法.     

Zhu Xi��s choice, historical criticism and influence��An analysis of Zhu Xi��s relationship with Confucianism and Buddhism

As a great synthesist for the School of Principles of the Northern and Southern Song dynasties, Zhu Xi’s influence over the School of Principles was demonstrated not only through his positive theoretical creation, but also through his choice and critical awareness. Zhu’s relationship with Confucianism and Buddhism is a typical case; and his activities, ranging from his research of Buddhism (the Chan School) in his early days to his farewell to the Chan School as a student of Li Dong from Yanping and then to his critical awareness of the Chan School, developed in his association with Wang Yingchen, set the entire course of his relationship with Confucianism and Buddhism. It fostered his antagonistic attitude towards the Chan School, which lasted his entire life. Zhu approached the Chan School mainly as an objective social and cultural phenomenon; his discrimination between Confucianism and Buddhism was from an epistemological point of view; and his refutation of the Chan School was mainly from the point of view of language and methodology, an antagonistic attitude of how to face learning. Therefore, his opposition to the Chan School not only directly fostered an awareness of the Confucians of the Ming dynasty against Buddhism, who simply viewed the latter as an external and objective existence, but to a certain extent resulted in the disappearance of the transcendence of the School of Principles, and caused a total change in academic direction during the Ming and Qing dynasties and the formation of the Qianjia Hanxue. What is more, such an opposition to Buddhism continues to influence people’s understanding of the School of Principles.     

高僧能解南华意——憨山德清的《庄子内篇注》

明末高僧憨山德清的《庄子内篇注》是佛道二教的视界融合。他对《庄子》的看法主要体现在《观老庄影响论》一文中,而对庄子思想精髓的把握则主要体现在对内七篇的详尽注解中。作为明末四大高僧之一,憨山的《内篇注》自有其独特的学术贡献。     

杜威的文化哲学观

杜威的哲学是对传统哲学的改造和重建.他力克传统哲学过分专业化和狭隘化的弊端,通过对传统哲学的"解蔽",揭露传统哲学在理性的面目下为传统信念和习惯精神辩护的本质.在此基础上,杜威提出,哲学的本质应当是人文的而非科学的,哲学应当把自己扩展到文化范畴;哲学本质上是一个文化的沟通机构,其沟通的途径是文化价值批评;哲学的最终目的是好的价值与生活的统一,是真善美的统一.杜威实际上构建了一种文化哲学的基本范式.     

Taking on proper appearance and putting it into practice: Two different systems of effort in Song and Ming Neo-Confucianism

Both “jianxing” 践形 (taking on proper appearance) and “jianxing” 践行 (putting into practice) were concepts coined by Confucians before the Qin Dynasty. They largely referred to similar things. But because the “Daxue” 大学 (“Great Learning”) was listed as one of the Sishu 四书 (The Four Books) during the Song Dynasty, different explanations and trends in terms of the “Great Learning” resulted in “taking on proper appearance” and “putting into practice” becoming two different systems of efforts. The former formed a vertical kind of representation and a complete system of practice by “developing the sincerity of intentions inside and taking on proper appearance and looks outside” in “shendu” 慎独 (self-discipline when alone) and “chengyi” 诚意 (developing the sincerity of intentions), and the latter developed into a horizontal system of practice through the interdependency of zhi 知 (knowing or knowledge) and xing 行 (doing or practice). The “interdependence between knowledge and practice” promoted by the Cheng brothers and Zhu Xi represented the vertical practice of moral understanding, while the “integration of knowing and doing” advocated by Wang Yangming represented using the way in “developing the sincerity of intentions” to adjust and transform the representation of the relationship between knowledge and practice. The ideas that were frequently stressed, such as “the same effort” and “naturally being so,” were all from “developing the sincerity of intentions” and “taking on proper appearance,” and they were all the representation of “really making intentions sincere.” In fact, the confusion over “the integration of knowing and doing” reflected the tension between two different systems and inconsistency in their thoughts.