The subjectivity and Universality of virtues��An investigation based on Confucius�� and Aristotle��s views

Philosophers today are inclined to propose virtues are either something subjective or something universal. However, Confucius and Aristotle, who made the most profound investigations into virtues, did not develop such theses. The deep-seated reason lies in their belief that there is always a possibility for a human being to become a man of practice, which cancels the need of proposing subjectivity thesis. The reason for their not raising the universality thesis of virtues is that they do not think that virtues are directly universal to all contemporarily existing minds. Rather, in their view, virtues involve a possible universality that may present in a virtuous mind. We can summarize Aristotle’s view into the concept of possible universality of virtue understood in terms of the perfect state of mind, since he explains the perfect state of mind in terms of perfect state of activity, and makes his investigations with an eye to the interactions between people with similar states of virtues. The view of Confucius can be summarized into the concept of possible universality of virtue understood in terms of the history of mind, since his investigations are made from the point of view of the states of mind reached through virtuous practices, i.e., a historical process of human life in which one’s pre-dispositions and feelings gradually reach some state of natural harmony and gains continual enrichment, and with an eye to the interactions between virtuous people and common people. From that similarly expressed view we can reasonably infer that virtues do possess the character called by today’s philosophers as universality, but it is a possible universality whose possibility is based on practice and on the development of virtuous minds.     

当代内地“汉式藏传佛教”寺院的教育制度

当代内地"汉式藏传佛教"寺院的教育制度,采取了内地传统佛教的丛林教育、现代佛学院教育及藏地佛教的经院式教育相结合的方式,体现了这一教育制度的融合性;同时,在"人间佛教"思想的指导下,其教育过程中先进教学设备的应用及对"居士"教育的重视,又体现了该寺教育制度的创新。     

从宗教组织的社会服务看道教组织的现代化——以香港啬色园为例

在宗教组织的现代化路径上,践行社会公共服务和举办社会教育事业是很重要的两个方面.立足于此,本文以香港啬色园的社会服务和社会教育事业为例,并相较于香港基督教组织和佛教组织在这两方面的社会成效,简要探讨了道教组织的现代化问题.笔者认为,立足公民社会和更好促进作为社会个体的人的现代化,在逐渐革新自己作为宗教的相关要素的同时实现自己面对新时代和面对未来的华丽转身,已是道教在现代社会得以可持续发展的关键.而实现这一关键的重要举措,则是首先在组织现代化的层面上大兴社会公益服务事业和社会教育事业.没有这两方面的相互补益,则组织现代化的实现不可想象;而没有组织的现代化,就意味着没有与现代社会相沟通和交流的通道和平台.     

留守对农村儿童青少年社会适应的影响:倾向值匹配的比较分析

以河南和陕西两省3812名4~9年级农村学生为研究样本, 考察其在抑郁、自尊、问题行为、幸福感、未来压力感知及人际关系方面的社会适应状况, 并运用倾向值匹配方法探讨了父母外出务工对其产生的影响。结果发现, 在倾向值匹配之前, 双亲外出务工的留守儿童在未来压力感知、抑郁和幸福感3方面的适应状况均比非留守儿童差, 在师生关系上得分高于非留守儿童;单亲外出务工的留守儿童感知到的未来压力及抑郁水平也显著高于非留守儿童。经过倾向值匹配处理后, 双亲外出留守儿童的幸福感仍显著低于非留守儿童, 单亲外出留守儿童的未来压力感知也高于非留守儿童, 但其他方面的差异不再显著。研究结果提示对于留守与非留守儿童存在的社会适应差异不能完全归咎于父母的外出务工状态。     

自动情绪调节的神经机制及其可塑性

自动情绪调节无需意识决定、注意加工及有意控制, 改变着情绪轨迹。迄今为止, 研究仅限于证实其确能低耗高效地改变情绪过程, 尚未对其如何改变情绪过程进行研究。以自动情绪调节的神经机制作为研究对象具有可操作性, 可从行为和心理生理层面, 对自动情绪调节改变情绪过程的机制进行实验研究。研究问题包括：1)通过EEG技术检验自动情绪调节是否影响预备阶段行为反应倾向; 2)自动情绪调节对注意的注意觉醒、注意朝向和注意执行三个阶段的作用机制; 3)自动情绪调节对评价和反应的作用机制; 4)自动情绪调节的可塑性在脑活动上的体现。最终确定自动情绪调节的加工规律, 构建其预备-注意-评价-反应模型, 并为有效控制情绪紊乱和研究出高效的情绪调节干预方案提供理论和实证依据。     

类比归纳的相似性效应和概念效应比较

该文用两个实验比较了类比归纳中的相似性效应和概念效应。预备实验首先检验了实验所使用的人工概念符号的效度。结果显示,研究采用的人工符号能够按照实验要求准确控制被试对概念关系和相似性的估计。预备实验还显示,在只有相似性或概念信息的条件下,人们更加信任概念信息。在正式实验中,相似性信息和概念信息同时呈现,结果显示,在概念信息明确的时候,人会忽略相似性信息;但在相似性信息和明确的时候,人不会忽略概念信息,因此,文章得出结论：概念是类比归纳的基本构成要素。     

内隐领导理论:认知革命在领导研究领域的新拓展

以认知心理学理论为基础的内隐领导理论研究近十几年来引起人们极大的兴趣,逐渐成为领导研究的新热点.本文通过对该领域当前最新研究成果的回顾与思考,探讨了内隐领导理论的概念、结构、一致性与影响因素,并提出了实践与未来研究的建议.     

公共行政部门人力资源培训新视角

吸收现代企业的人力资源管理思想是近年来公共行政部门人事管理工作的趋势。公共行政管理部门人力资源培训工作体系如何在先进的现代培训理念框架内实现为公共行政部门服务的针对性和有效性,是一个具有现实意义的问题。本文从培训目标、培训内容、培训方式、培训师资和评估激励5个方面探讨了公共行政管理部门干部教育培训管理工作的标准。     

Minorities remember more: the effect of social identity salience on group-referent memory

Research on the group-reference effect has confirmed that social identities can affect memory, but few studies have explored the role of identity salience in this effect. Two experiments were designed to fill the gap. In Experiment 1 Tibetan students at one predominantly Han Chinese university showed high ethnic identity salience and better memory for trait adjectives encoded in reference to Tibetans than in reference to Han Chinese. In Experiment 2 Tibetan students at one Tibetan-majority university demonstrated low ethnic identity salience and no differences were found between memory performance under Tibetan-referential processing and Han-referential processing conditions. In comparison, Han participants did not show high ethnic awareness or an ingroup-reference effect in either experiment, due to membership of an ethnic majority (Experiment1) and lack of inter-ethnic contact (Experiment 2). These findings suggest that high salience is a prerequisite for social identities to facilitate memory.     

元代疫灾述论

元代疫灾严重程度难以想象,为害甚重。据史实考察可以发现：元代疫灾虽是由自然界的破坏力及人与人之间社会关系失调共同作用而引发的,但作用主体是有变化的,且时段划分比较明显。疫灾的时间分布密集,空间分布也较为平衡。元政府在防疫方面也有许多积极举措。