睾酮与人类决策行为

睾酮是一种类固醇激素, 主要的雄性激素之一。在神经科学与神经内分泌学领域中, 早期研究发现睾酮会对人类的攻击性、社会交往、冲动性等方面产生一定的影响; 后来心理学研究者开始关注睾酮与决策之间的关系, 包括社会性决策的信任、合作、利他与竞争方面以及经济性决策的风险决策。多项研究显示, 睾酮的水平与经济性决策中的风险寻求行为呈正相关关系; 在社会性决策领域中, 高睾酮水平的个体会表现出更高的攻击性、支配性和公平性行为, 同时表现出更低的人际信任。然而这些研究结果也存在难以重复验证的现象, 需要更多的研究探寻可能影响睾酮与决策的其他因素。未来对睾酮与决策的研究可以关注睾酮与消费决策领域、探寻青少年睾酮水平与社会行为的关系以及临床应用等。     

从卦象爻位看《周易》阴柔阳刚的两仪分合

<周易>古经虽没有出现阴阳、刚柔概念,但已经以奇偶为依据,将二爻、八卦设置为属性阴柔和阳刚的两仪二分结构,重卦而成的六十四卦及每卦中的六爻因此形成上下卦之间、各爻之间种种阴阳刚柔关系.由<周易>对其分合处位的态度以及与之相应的吉凶判定可见其对于阴阳交合、刚柔持衡的钟爱和追求.     

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.     

无意识目标启动的定义、机制及应用

无意识目标与社会态度、刻板印象和图式等一样, 是行为的满意状态或结果在个体头脑中的一种表征, 包含有目标设定、追求情境和追求手段等内容。这些内容能够被环境中的刺激自动激活, 在意识不到的情况下影响人的心理和行为。无意识目标启动的概念和其他心理表征的启动不同, 无意识目标启动能够促使带有动机性的行为出现, 启动线索的影响不会随着时间的推移而消失。无意识目标启动的自变量与自身心理状态和环境中他人的影响有关, 无意识目标启动的因变量与任务表现和社会关系的处理有关。“知觉-行为模型”、“无意识行为选择模型”、“评价准备模型”和“情感因素模型”能够分别从“无意识”和“目标”两个角度对无意识目标启动的心理机制进行解释。无意识目标启动原理在商业、教育、医疗等领域当中有着广泛的应用前景, 为了更好地完善理论研究和进行实际应用, 今后应该更加重视无意识目标启动的脑机制研究。     

筮人"掌三易"及《周易》在先秦的传播

周代占筮《连山》、《归藏》、《周易》三易并用,但太卜、筮人、筮史之外的周人似更喜筮用《周易》．与此同时,周人大量语用《周易》,显示了《周易》在社会上超出卜筮职能范围的广泛传播、接受与应用．其传播方式除口耳相传外,已经出现书面传播,并伴有阐释文本,即《易》传,可见《易》学乃至《易》教的兴起．《周易》能够成为“六经”之一并传世至今,正与此有着直接的关系．     

生育获得脐血行干细胞移植治疗重大遗传性疾病的风险和对策

通过生育获得脐带血行干细胞移植是治疗重大疾病的一条可行之路,但在治疗遗传性疾病时,当事家庭、检测机构和医疗机构三方都存在着极大的风险,特别是当事家庭很有可能要承受精神和经济上的更大打击,而且客观上造成患病或者携带者人群的进一步扩大,成为一个不可忽视的社会问题。有必要进行充分的伦理思考后提出尽可能周全的办法,以降低各方面的风险。     

新手-熟手-专家型教师成就目标定向与人格特征的研究

本研究采用量表法考察三种类型教师成就目标定向与人格特征的特点。结果表明 ,与普通成人相比 ,我国中学教师比较外倾 ,精神质水平更高。三种类型教师在任务目标上存在显著性差异 ,新手型教师的任务目标水平显著低于熟手型教师 ;而在成绩目标上 ,不存在显著性差异。新手型教师在精神质维度上与熟手型教师存在显著性差异 ,其精神质水平显著低于熟手型教师 ,熟手型教师在神经质维度上与专家型教师存在显著性差异 ,其神经质水平显著低于专家型教师 ,神经质水平高是专家型教师典型的人格特征。     

《周易》释“艰”

《周易》本经的六个“艰”字,不管是《噬嗑》卦九四爻辞、《大畜》卦九三爻辞、《明夷》卦卦辞的“利艰贞”,还是《泰》卦九三爻辞的“艰贞,无咎”、《大壮》卦上六爻辞的“艰则吉”、《大有》卦初九爻辞的“艰则无咎”,“艰”都当读为“限”,其义为限止.而《艮》卦的诸“艮”字,与“限”字同源,当为古今字,所以其音义亦同.以《周易》本经的“艰”字为“艰难”的旧训和以其本字为“暵”、“根”的新说,都是不能成立的.     

Doing business: an obscure notion of the ethics of public associations in ordinary Chinese

Along with the notion of being a person (zero run 做人), the notion of doing business (zuo shi 做事) in ordinary Chinese is basically an over-all notion of the norms in the practical and associative activities, carrying typically obscure meanings on practice and association affairs in some external world. Ordinary Chinese not only distinguishes these two notions but also defines a dictionary order of them, with the affairs of the internal world prior to those of the external. The fact that the notion of doing business refers to business (shi 事) rather than person (ren 人) makes this order clear at a deeper level. It shows that this notion regards the practical affairs of the external world less important to the person itself than those of the internal. Except for these qualities, the notion of doing business holds some normative meanings, although contains no definite rules. These meanings indirectly relate to the notion of person that people form in their private associations and emerge as some mixture with a tactical attitude out of the need of earning a life. The notion of person gives birth to some obscure requirements, for instance, the requirement of ‘doing business in accordance with your conscience’ and that of ‘doing business seriously’. The core world of family is marginalized in the public transition of associations. There are reasons to anticipate that in this process the notion of doing business will undergo more radical changes than that of being a person. __________ Translated from Zhexue Yanjiu 哲学研究 (Philosophical Studies), 2005 (7)     

亚里士多德的技艺概念:图景与问题

一技艺、技术、艺术与同时代的许多其他希腊哲学家一样,亚里士多德理解的同技术有关的概念是技艺(t′εχνη),这个概念包含着技术与艺术,两者在其中未加分别。他的这种理解方式来自柏拉图。柏拉图把工匠的制作活动和诗文、绘画的创作活动都作为运用技艺的活动来谈论。对柏拉图来说,理解技艺的重要之点在于,它是一种善,一种能力,但不是自然给予人的装备,而是人通过经验的学习获得的能力;因此也不是人人均享的,而是只为一部分人具有的;同时,运用这种能力的活动同理论的活动和实践的活动都不同。亚里士多德的讨论在这个基础上特别加深了对运…