Can Lonely People Behave Morally? The Joint Influence of Loneliness and Empathy on Moral Identity

We examine how loneliness moderates the effect of empathy on moral identity: the extent to which being a moral person is important to an individual's identity. Results of four studies show that only lonely people have increased moral identity when they have high (vs. low) empathy; empathy does not reliably increase moral identity for nonlonely people. We demonstrate these effects with psychological measures of moral identity as well as with downstream moral behaviors in various consumer settings. Our findings are consistent with the motivation theory of loneliness and empathy: Lonely people are capable, but are not motivated to empathize.     

A correlation between sickness or injury within two weeks,chronic diseases and fatigue among adults aged 18–45 years

To investigate the prevalence of fatigue, the relationship between sickness or injury within two weeks, chronic diseases and fatigue among adults aged 18–45 years. Thousand five hundred and seventy nine individuals were included in this cross-sectional study. The Chalder Fatigue Scale (CFS) was used to assess fatigue defined as CFS score ≥4. The prevalence of fatigue was 25% in this study. Our results showed that only sickness or injury within two weeks (odds ratio [OR]: 2.440) and chronic diseases (OR: 1.727) were significantly related to fatigue. Moreover, their ORs for fatigue remained the same in all models (binary logistic regression models with adjusting for demographic and health-related characteristics one by one). In conclusion, fatigue was prevalent among adults aged 18–45 years. Sickness or injury within two weeks and chronic diseases were the risk factors for fatigue independent of demographic and health-related characteristics.     

Perceiving high social mindfulness during interpersonal interaction promotes cooperative behaviours

Social mindfulness refers to individual's respect and protection of others’ options in interpersonal interaction. The object‐choosing task is a traditional paradigm to assess social mindfulness. Individuals with high social mindfulness would choose the nonunique object so that others would have more options; on the contrary, individuals with low social mindfulness would choose the unique object, which limits others’ choices. No prior study has examined whether perceiving people with different levels of social mindfulness affects one's cooperation. Based on this background, two experiments were conducted to address this question. In both experiments, a confederate participant's (Player A's) social mindfulness was manipulated by setting the frequency that Player A chose the unique and the nonunique objects. Then, participants were asked to interact with Player A in the public goods game (Experiment 1) or in the centipede game (Experiment 2). Convergent results showed that compared to those interacting with a socially unmindful person, participants interacting with a person perceived as socially mindful contributed more resources in the public goods game and chose to pass on more rounds in the centipede game. These findings suggest that perception of others’ high social mindfulness enhances one's own cooperative behaviour.     

Empathy for Non-Kin,the Faraway,the Unfamiliar,and the Abstract––An Interdisciplinary Study on Mencian Moral Cultivation and a Response to Prinz

This article challenges the pessimistic view that empathy and other fellow feelings are biased and erratic motivation for morality. By discussing Mencius’ account on how to develop empathy from its biased and erratic beginnings, I argue that empathy can be extended to less common objects, such as non-kin, the faraway, the unfamiliar, and the abstract. The extension facilitated by empathy in turn enhances one’s moral cognition toward the sufferings of less common objects; the extension also helps to include less common objects into one’s circle of care. I respond to critics of empathy such as Prinz by highlighting the dynamic cultivational process of empathy that they overlook, and further point out that empathy can be cultivated so as to provide a remedy for the biases that no emotion is immune to. This article contributes to the ongoing discussion on moral cultivation in the Chinese philosophy community and the dispute over empathy’s role in morality in contemporary ethics.     

Emotionally conditioning the target-speech voice enhances recognition of the target speech under “cocktail-party” listening conditions

Under a noisy “cocktail-party” listening condition with multiple people talking, listeners can use various perceptual/cognitive unmasking cues to improve recognition of the target speech against informational speech-on-speech masking. One potential unmasking cue is the emotion expressed in a speech voice, by means of certain acoustical features. However, it was unclear whether emotionally conditioning a target-speech voice that has none of the typical acoustical features of emotions (i.e., an emotionally neutral voice) can be used by listeners for enhancing target-speech recognition under speech-on-speech masking conditions. In this study we examined the recognition of target speech against a two-talker speech masker both before and after the emotionally neutral target voice was paired with a loud female screaming sound that has a marked negative emotional valence. The results showed that recognition of the target speech (especially the first keyword in a target sentence) was significantly improved by emotionally conditioning the target speaker’s voice. Moreover, the emotional unmasking effect was independent of the unmasking effect of the perceived spatial separation between the target speech and the masker. Also, (skin conductance) electrodermal responses became stronger after emotional learning when the target speech and masker were perceptually co-located, suggesting an increase of listening efforts when the target speech was informationally masked. These results indicate that emotionally conditioning the target speaker’s voice does not change the acoustical parameters of the target-speech stimuli, but the emotionally conditioned vocal features can be used as cues for unmasking target speech.     

试论心身疾病的中医病机

心身疾病是指那些心理一社会因素在疾病的发生和发展中起重要作用的躯体疾病。其概念决定了心身疾病不具有专业领域性,不同心身疾病有着不同的病理变化。发掘其病理共性、找寻规律性,对该学科发展的标准化方向至关重要。该文从中医基本病机层次,探讨了心身疾病的发生、发展与变化的机理,试图对科研与临床操作提供有益思路。     

自发性气胸致失血性休克诊疗策略

分析自发性气胸(spontaneous pneumothorax,SP)出现失血性休克时的临床特点、探讨诊疗策略.分析331例SP并失血性休克的病例资料.结果采用手术治疗者效果最佳.SP致失血性休克者多见于青年男性,多为胸膜顶粘连带出血,急诊微创手术是治疗发展方向.     

怎样看待和认识休克

哲学素质在现代医学实践中具有重要意义,它不仅是医务工作者的思维武器,更是了解医学前沿和解决医学难题的钥匙。本文就以休克这一临床上常见的危急重症为例,探讨休克发生发展过程中的哲学因素,旨在阐明自觉运用马克思主义哲学的思辨观来指导休克的诊疗过程实属必要,对医生及患者都大有益处。     

维吾尔族三语者的非熟练第三语言的概念表征特征

使用跨语言启动条件下的真假词汇判断任务,以母语为维语,第二语言为汉语,第三语言为英语的维吾尔族大学生为被试。通过两个实验探讨了维吾尔族三语者不熟练的第三语言的语义表征特点,即他们的第三语言的语义是共同存储还是独立存储问题。结果发现,跨语言的启动条件下,在实验一,启动刺激（维语）与目标刺激（英语）之间具有语义联想关系时,产生了显著的启动效应。在实验二,启动刺激（英语）与目标刺激（维语）之间没有产生语义启动效应。这些结果表明,被试的第三语言的语义概念表征是同第一语言的概念表征共同存储的;被试的母语较容易启动第三语言,但非熟练的第三语言不太容易启动母语,这是因为被试的第三语言还没有达到一定程度的熟练水平。     

Emotional reactions to scandals: When does moral character make a difference?

A scandal can evoke public outrage when it is widely publicized and involves an individual who is perceived to have a high level of cultural representativeness. Two experiments showed that when the scandalous target's moral character was highlighted, emotional responses towards the target were least negative when the scandal was widely circulated and when the target was seen as a representative of his culture. These results suggest that when a cultural symbol is implicated in a widely‐circulated scandal, the negative emotions directed towards the scandalous individual can be alleviated when the public remains confident in his or her commitment to morality.