三维倾斜平面的返回抑制

以随机点立体图为实验材料,采用三维空间线索－目标范式,将刺激呈现于同一视野位置以排除眼跳因素干扰,通过观察有意注意倾斜平面和无意注意倾斜平面与测试平面间的方向一致性和角度一致性对检测平面加工的影响,探讨了注意在不同倾斜平面间的转移是否产生返回抑制。结果表明：（1）以视差线索构造的三维视觉空间中,存在与注意有关的返回抑制效应;（2）无意注意加工能导致返回抑制,注意引导平面比无意注意平面引起更大的抑制效应。本研究的结果支持Posner返回抑制是由注意转移所致的观点     

Nest box entrance hole size can influence nest site selection and nest defence behaviour in Japanese tits

Animal Cognition - Birds have the ability to assess the risk of predation in their environment and adjust their antipredation strategies based on this risk information. However, whether nest site...     

从司徒雷登看传教士和传教运动

司徒雷登是近代基督教传教士的典型人物。他一生做了两件对中国社会有影响的大事,一是办教育,尤其是成功创办燕京大学,获得中美各界赞誉;二是当美国驻华大使,以失败告终。他在中国办教育、出任大使,是为了同一个目的:以基督教精神改造中国。他爱中国,但更爱美国。他努力融合中西文化,提倡基督教本色化。从司徒雷登身上,可以看出:中国近代基督教传教运动是列强对外扩张的组成部分,而传教士往往是出于宗教热情参与其中。传教士主观上是传教,客观上促进了中西文化交流。今天,在殖民体系崩溃、全球经济一体化、区域文化多元化的时代背景下,依附于殖民体系的"差传"模式已成历史,取而代之的只能是相互交流和合作。     

日本的宗教法与宗教管理

自1946年颁布宗教法人令,日本的宗教法历经十余次修订,但其一贯的原则都是宗教自由、政教分离,政府对宗教法人的自治权和自律权给予充分的尊重。在宗教界内部的管理方面,宗议会制度和责任役员制度体现了民主的原则和平等的原则,为战后宗教的发展提供了制度性保障。由于宽松的政策环境和民主化管理,宗教在日本战后获得了很大发展。但1995年的奥姆真理教事件之后,日本政府对宗教法做出了重大修改,在尊重教团的自律性前提下强化了政府对宗教教团的管理,宗教团体的活动空间受到一定的限制。     

类同一性与群体差异性:道德产生的可能性与必然性——兼与易小明商榷

人类最初的生存状态是群聚,群聚是人的类属性的自发聚集,它使人类本能地意识到人类的同一性;群聚之后人类走向群居,群居是人的群体属性的自觉结合,它体现了人类的同一性之外的群体差异性.类同一性使人类能够彼此交往,是道德产生的可能性主体基础;群体差异性使人类必须交往,是道德产生的必然性主体基础,二者都是道德产生的主体基础.     

聆听自然 随道而动——简论道教生态智慧的现代价值

当今世界,有一个有关生态的热议话题——全球气候变暖。9月22日各国领导人齐聚联合国总部纽约联合国气候变化峰会,共商应对气候变化的大计。     

Using Daily Creativity Planning to Promote Creative Behavior

Research has demonstrated that on the path from a creative idea to a creative outcome, high creativity motivation and self-efficacy do not necessarily lead to creative behavior. The present study proposed and examined the notion that daily creativity planning could promote creative behavior and contribute to the cultivation of creativity. A total of 77 middle school students (39 students in the experimental group and 38 in the control group) participated in this study, for which a quasi-experimental design was administered. The experimental group conducted a two-week daily planning for creative activities, while the control group did not conduct any intervention. The results showed that students' creativity motivation and creative self-efficacy were at relatively high levels overall and were positively and moderately correlated with creative behavior. Daily planning could effectively facilitate students' creative behavior. These findings point to a promising and simple creativity enhancement strategy for cultivating students to develop the habit of making creative plans in their daily lives.     

Smaller holistic processing of faces associated with face drawing experience

The type of experience involved with an object category has been regarded as one important factor in shaping of the human object recognition system. Laboratory training studies have shown that different kinds of learning experience with the same set of novel objects resulted in different perceptual and neural changes. Whether this applies to natural real-world objects remains to be seen. We compared two groups of observers who had different learning experiences with faces, using holistic processing as a dependent measure. We found that, while ordinary observers had extensive individuation experience with faces and displayed typical holistic face processing, art students who had acquired additional experience in drawing faces, and thus in attending to parts of a face, showed less holistic processing than did ordinary observers. These results converge with laboratory training studies on the role of type of experience in the development of different perceptual markers for different object categories. It is thus insufficient to categorize expertise simply in terms of object domains (e.g., expertise with faces). Instead, perceptual expertise should be classified in terms of the underlying process or task demand.     

早期儒家与"民之父母"

历代儒者引经据典,从"民之父母"的角度出发,对统治者提出了亲民、爱民、保民、富民等要求.但是,近现代以来的思想史研究者,对于古代社会君民关系的这一基本理论似乎未着笔墨.本文集中讨论了孔子、曾子、子思、孟子、荀子等早期儒家学派关于"民之父母"的思想,归纳出其中至少包含了"民之父母"需要符合"必达于礼乐之原"、"使民富且寿"、"同于民之好恶"、"顺而教之"、"有父之尊,有母之亲"等原则.孟子则借用"民之父母"的理论痛斥当政者"以政杀人"、"率兽食人"、"使老稚转乎沟壑".荀子指出当天下的最高统治者堕落为"民之怨贼"的地步,统治阶级内部其他符合"民之父母"标准的领袖可以以"革命"方式取而代之.在今人看来是"乌托邦"的这种构想,在儒家看来是应该而且能够实现的蓝图.儒家之外,<管子>提出,"法"才是"民之父母",在"法"的层面,即使是有所过错,也可以有办法弥补,不至于酿成大患,可以看成是儒家思想的重要补充.