自我损耗促进冒险行为

基于自我控制资源模型,本研究探讨了自我损耗对冒险行为的影响以及生理能量补充在其中的缓解作用。实验1和实验2分别通过“Stroop”和“非利手写作”任务操纵被试的自我损耗,两个实验均用气球模拟风险决策任务考察被试的冒险行为,并且通过摄入含有或不含有葡萄糖的柠檬水来操纵生理能量水平。结果发现,在排除无关变量后,高损耗者比低损耗者尽可能多地对气球进行充气以寻求奖赏(实验1和实验2),但饮用含葡萄糖的柠檬水能够有效降低这种反应(实验2)。该研究证实了自我损耗促进冒险行为,补充生理能量能有效缓解该效应。     

Psychological Well-Being as an Additional Outcome Parameter in the Treatment of Patients with Gambling Disorder: Results from a Clinical Multicenter Follow-Up Study

According to the World Health Organization well-being has been defined as one outcome parameter indicating successful recovery from diseases. One disease causing significant psychosocial problems and distress is Gambling Disorder that is being characterized as a poorly controlled excessive engagement in gambling activities. While there are several studies investigating treatment-effects in patients with Gambling Disorder, the role of well-being as a complementary treatment outcome has not been studied so far. In our research project it was aimed to fill this gap by gathering data on changes of eudaimonic dimensions of well-being from 76 patients with Gambling Disorder before and 1 year after receiving inpatient treatment. At both waves (pretreatment and follow-up) we collected data regarding well-being (Ryff Scales of Well-being), psychopathological symptoms (SCL-9), and diagnostic criteria for Gambling Disorder (Lie/Bet-Questionnaire). We found some dimensions of well-being changing 1 year after treatment and that patients recovered from Gambling Disorder displayed significant increments in Autonomy and Environmental Mastery. In contrast, patients still meeting criteria for Gambling Disorder displayed well-being increments only in Environmental Mastery and decreases in Personal Growth and Positive Relations with Others. Only changes in Environmental Mastery and Self-Acceptance were significantly associated with decreases in psychosocial distress indicating that well-being is an additional indicator for treatment outcome. It was also intended to identify factors predicting increments in well-being. However, no relationships were found regarding demographics, clinical variables, or treatment parameters. It is proposed to acknowledge well-being as an additional indicator for treatment effects and suggested to implement therapeutic strategies for an early enhancement of well-being.     

Turn left where you felt unhappy: how affect influences landmark-based wayfinding

The present work investigated the impact of affect in landmark-based wayfinding. We assumed that affect-laden landmarks improve wayfinding performance and have an impact on later landmark recognition. To investigate our hypotheses, we ran two experiments in a virtual maze. In Experiment 1, we investigated how affect-laden landmarks influence wayfinding and recognition in comparison with neutral landmarks. The aim of Experiment 2 was to focus on the affective valence of a landmark. The memory tasks of both experiments were repeated after 1 week in order to assess memory consolidation. Results showed that the best wayfinding and recognition performance occurs when negatively laden landmarks were used. In comparison with neutral and positively laden landmarks, recognition performance hardly decreased over time for the negatively laden landmarks. Our results not only support findings in the field of emotion research but also expand the concept of semantic landmark salience with respect to emotional responses.     

论社会主体如何可能——面对人类解放的困惑

唯物史观通过对资本主义生产现实的批判,认为人类解放是历史的必然.人类解放将产生全新的社会主体,社会能够预先规划全面合理的社会生产活动.作为主体的社会既与通常的个体形态的主体相似,又比个人主体更有能力,是一个"社会-鲁滨逊".社会-鲁滨逊的可能性乃至必然性一方面依赖于想象力,另一方面依赖于辩证法.想象力虽具有创造性,却根本地受制于经验.而辩证法是在反思性前提下呈现客观历史进程的,它只有去除反思性才能预断未来,但这样它的效力就会成为问题.就这两方面来说,作为主体的社会总不免令人产生理智上的困惑.     

‘Diverse Epistemologies’, Truth and Archaeology: In Defence of Realism

In a recent journal article, as well as in a recent book chapter, in which she critiques my position on ‘indigenous knowledge’, Lesley Green of the Department of Social Anthropology at the University of Cape Town argues that ‘diverse epistemologies ought to be evaluated not on their capacity to express a strict realism but on their ability to advance understanding’. In order to examine the implications of Green’s arguments, and of Nelson Goodman and Catherine Elgin’s work in this regard, I apply them to a well-known controversy between Native American (or First Nations) creationism and archaeology. I argue that issues in social justice should be distinguished from issues in epistemology. Moreover, in tightening in this paper the link between knowledge and truth, I attempt to defend science as a ‘privileged way of seeing the world’. The analysis of truth, and of related concepts like reality and ‘the way the world is’, will assume a central role here. I contend that, ultimately, the only coherent and consistent position is a realist view of the pertinent issues and ideas.