面孔可信度评价调节：经验迁移假说的提出与验证

面孔可信度评价对人际信任和合作行为有重要影响。以往研究发现面部特征、背景环境等附加信息能通过自下而上、自上而下两种方式调节人们对他人面孔可信度的评价, 但具体的起效和失效机制尚不清晰。针对这一问题, 本文提出了“经验迁移假说”, 并对两类调节方式的认知机制、经验迁移的边界条件和调节过程进行探究。本研究为深化理解人际信任的调控机制提供理论和实证依据。     

Which emotional regulatory strategy makes Chinese adolescents happier? A longitudinal study

Growing interest in emotion regulation is reflected in the studies of cognitive and social development. However, the extant studies mainly highlight how emotion regulation develops based on a western value system. This study utilised a longitudinal design to examine the development of emotion regulation and explored the contributions of different regulatory strategies to emotion experience regarding the early adolescent development period in a Chinese population. A total of 303 Chinese adolescents (age range = 10–14 years) were followed up in a three‐phase longitudinal study for 3 years. In each phase of the study, participants completed Adolescents Emotion Regulation Questionnaire and Daily Emotion Scale. Results of hierarchical linear regressions revealed that Chinese adolescents reported more down‐regulation. Down‐regulation is more effective than up‐regulation in enhancing desirable emotion experience and reducing undesirable emotion experience during adolescents' development. Also, the adaptive functions of emotional regulatory strategies in Chinese background were discussed.     

计算机自适应测验在特质焦虑量表中的运用

将基于项目反应理论的计算机自适应测验运用于特质焦虑量表,考察这一测验形式在人格测量中所具有的特性.收集特质焦虑量表真实纸笔作答数据,选用合适的心理测量模型,模拟计算机自适应测验.结果表明：相对纸笔测验而言,计算机自适应测验的测试效率更高、对被试的分辨力更强、结果更直观.计算机自适应测验在人格测量中的实践值得进一步探索.     

The phenomenological ontology of literature

Literary ontology is essentially a phenomenological issue rather than one of epistemology, sociology, or psychology. It is a theory of the phenomenological essence intuited from a sense of beauty, based on the phenomenological ontology of beauty, which puts into “brackets” the sociohistorical premises and material conditions of aesthetic phenomena. Beauty is the “objectified” emotion. This is the phenomenological definition of the essence of beauty, which manifests itself on three levels, namely “emotion qua selfconsciousness,” “sense of beauty qua emotion,” and “sentiment qua sense of beauty.” Art on the other hand is the “objectification of emotion” whose most general and closest manner to “humanity” is literature and poetry. Poetry is the origin of language and the linguistic essence is a metaphor. Language as “the house of being” is both “thinking” and “poetry.” Literature expresses the essence of art in the most direct way and, in traditional Chinese aesthetic terminology, literature is the “language of emotion” conveyed by the writer based on his own emotion towards the “language of scene.”     

论以理杀人

以理杀人是指打着正义旗号对他人强加暴力,其发生的可能条件是理具有公共性,即理的正义性是施事者与应事者双方共同认可的,并且理是应事者尚未达到的行为标准。借助理的公共性,施事者在以理杀人时常常宣称对应事者怀有善意,但由于特定目的与特定手段之间并无确定关系,施事目的不能被应事者确知,不能成为双方的公共对象,所以,所谓善意并不能为以理杀人提供正义支持,应事者只需根据自己的意愿决定是否接受施事者的目的或手段。     

父母冲突与大学生宿舍冲突方式的关系:自我分化的中介作用

采用分层整群抽样的方法从北京四所不同类型大学选取1023名大一至大四的学生进行问卷调查,以探讨大学生感知到的父母冲突对其宿舍冲突方式的影响,以及大学生的自我分化在其中的中介作用。通过SPSS19.0和AMOS 17.0软件进行方差分析、相关分析和结构方程模型分析,结果表明:(1)总体来说,大学生最常见的宿舍冲突方式是合作,其次是顺从、回避,最少见的是竞争,而且男生采用竞争宿舍冲突方式的频率显著高于女生;(2)大学生感知到的父母冲突与其自我分化水平呈显著负相关,与消极的宿舍冲突方式(顺从、回避和竞争)呈显著正相关,但与积极的宿舍冲突方式(合作)相关不显著;(3)大学生自我分化水平与消极的宿舍冲突方式(顺从、回避和竞争)呈显著负相关,但只有其中两个维度(情绪反应和自我位置)与积极的宿舍冲突方式(合作)呈显著正相关;(4)大学生的自我分化在父母冲突与消极宿舍冲突方式的关系中起中介作用,并且中介模式存在性别差异:自我分化在父母冲突与女生消极宿舍冲突的关系中起完全中介作用,但在父母冲突与男生消极宿舍冲突的关系中起部分中介作用。     

FINE'S MCTAGGART,TEMPORAL PASSAGE,AND THE A VERSUS B‐DEBATE

I offer an interpretation and a partial defense of Kit Fine's ‘Argument from Passage’, which is situated within his reconstruction of McTaggart's paradox. Fine argues that existing A‐theoretic approaches to passage are no more dynamic, i.e. capture passage no better, than the B‐theory. I argue that this comparative claim is correct. Our intuitive picture of passage, which inclines us towards A‐theories, suggests more than coherent A‐theories can deliver. In Finean terms, the picture requires not only Realism about tensed facts, but also Neutrality, i.e. the tensed facts not being ‘oriented towards’ one privileged time. However unlike Fine, and unlike others who advance McTaggartian arguments, I take McTaggart's paradox to indicate neither the need for a more dynamic theory of passage nor that time does not pass. A more dynamic theory is not to be had: Fine's ‘non‐standard realism’ amounts to no more than a conceptual gesture. But instead of concluding that time does not pass, we should conclude that theories of passage cannot deliver the dynamicity of our intuitive picture. For this reason, a B‐theoretic account of passage that simply identifies passage with the succession of times is a serious contender.