The Ethics of Self: Another Version of Confucian Ethics

My basic contention in this essay is that the proper characterization of Confucian ethics is not role-based ethics, rule-based ethics, or virtue ethics, but an ethics of the self or a self-based ethics. In essence, Confucian ethics is about how to realize a self in line with inner sagehood and outer kinghood (内圣外王); it is about how to realize a self as fully self-conscious being-for-itself of definite character, substance, and personality. Confucian ethics does not start with the assumption that there is a given self that should be made virtuous, rule-abiding, or dutiful, but starts from the assumption that a self needs to be created, developed, and realized in the ethical life while the potentiality of building a self is given.     

汉语形容词的性别编码及其对句子加工的影响

该研究采用图片启动和句子完成范式,考察汉语形容词的性别编码及对句子加工的影响.结果表明：（1）图片的性别信息对形容词性向判断具有重要影响;（2）形容词性向影响被试对句子主语的选择.被试倾向于选择与形容词性向一致的代词为句子主语.对中性形容词,被试选择句子主语的时间更长.整个研究表明,在汉语形容词加工中存在性别编码.     

小学儿童合取概念的形成及其与元认知的关系

采用个别访谈与问卷相结合的方法．研究了小学四、五、六年级共48名儿童合取概念的形成及其元认知的发展。结果表明．小学儿童形成合取概念的能力发展既具有渐进性,又有不均衡性;其元认知知识水平和元认知监控能力的发展均呈现出稳中有变的趋势;各年级的元认知能力与形成合取概念的步数之间均存在非常显著的相关。     

Why do we move our eyes while trying to remember? The relationship between non-visual gaze patterns and memory

Non-visual gaze patterns (NVGPs) involve saccades and fixations that spontaneously occur in cognitive activities that are not ostensibly visual. While reasons for their appearance remain obscure, convergent empirical evidence suggests that NVGPs change according to processing requirements of tasks. We examined NVPGs in tasks with long-term memory (LTM) and working memory (WM) requirements. Experiment 1 yielded significantly higher eye movement rate (EMR) in tasks requiring LTM search than in a WM task requiring maintenance of information. Experiment 2 manipulated accessibility of items in study-test episodic tasks using the levels of processing paradigm. EMR was high in episodic recall irrespective of item accessibility. Experiment 3 examined functional significance of saccades in LTM tasks. Voluntary saccadic suppression produced no evidence that saccades contribute to task performance. We discuss the apparent epiphenomenal nature of spontaneous saccades from an evolutionary perspective and outline a neuroanatomical model of the link between the saccadic and memory system.     

第三个历史决议蕴含的历史辩证法

党的十九届六中全会审议通过的第三个历史决议,在叙述和评价中国共产党百年奋斗的重大成就、历史意义和历史经验时,蕴含丰富的历史辩证法,是新时代历史辩证法的中国表达。就历史主体而言,既强调党的领导作用,更强调人民的创造作用;就历史过程而言,既注重历史发展的阶段性与过程性,又注重历史发展的连续性与整体性;就历史成就而言,既重视总结理论成就,更重视总结实践成就;就历史意义而言,既高度评价党的百年奋斗对于实现中华民族伟大复兴的贡献,又高度评价党的百年奋斗对于人类文明发展的贡献;就历史经验而言,既关注对过去的把握与提升,更关注面向现实和未来的规范与引领。     

How Buddhist beliefs relate to blood donation intention: The role of moral attentiveness and self-monitoring

Buddhism is prevalent in Asia and has been growing in Western countries. Its perspectives have subtle influences on people’s ways of thinking and behaving. This study focuses on the association between Buddhist beliefs and blood donation intention. We draw on a social-cognitive perspective to delineate how this link is mediated by moral attentiveness and moderated by self-monitoring. Data were collected via online surveys, and 508 respondents were included in the final sample. We used Hayes’ PROCESS macro and simple slope analysis to assess all relationships in our moderated mediation model. Results indicated that Buddhist beliefs were positively related to blood donation intention, and moral attentiveness mediated this relationship. Moreover, self-monitoring was found to moderate the direct relationship between Buddhist beliefs and moral attentiveness, as well as the indirect relationship between Buddhist beliefs and blood donation intention through moral attentiveness. The associations were strengthened with increased self-monitoring. This research provides a nuanced explanation of the manner in which Buddhist beliefs are associated with blood donation intention. Blood donation recruitment campaigns can incorporate instrumental elements of Buddhist teachings, such as the pursuit of moral perfection, the cultivation of the virtues of unselfishness, benevolence and understanding, and the laws of Karma. Meanwhile, mindfulness as a core practice in Buddhism can be utilized to improve moral attentiveness and self-monitoring, thereby promoting blood donation intention.     

情绪加工中杏仁核的效价特异性

杏仁核是情绪信息加工的关键脑区。近年来心理学和神经科学领域发现了杏仁核情绪加工的效价特异性现象,并且整体存在左侧杏仁核对正性情绪、右侧杏仁核对负性情绪以及双侧杏仁核负性偏好的特异性趋势,且受到材料突出特征、个体差异、任务条件的调节。未来可进一步探索注意对杏仁核情绪效价特异性的调节作用,探究动态情绪刺激加工时杏仁核的活动特点,考察心理障碍患者加工负性情绪时的杏仁核激活模式,并确定杏仁核的效价特异性在思维、计划、决策等高级认知过程中的表现。     

The Interplay of Low Identification,Psychological Detachment,and Cynicism for Predicting Counterproductive Work Behaviour

Prior research suggests that psychological detachment buffers the detrimental effects of negative work events and stressors on employees’ subsequent performance and well-being. This, however, assumes that employees are motivated to reengage in their work following detachment, which may not always be true. Our paper examines the potential dark side of psychological detachment by exploring its moderating effects on the relationship of low organisational identification with counterproductive work behaviour (CWB) via cynicism toward work. Based on self-discrepancy theory, we argue that detachment strengthens the link from low identification to cynicism because it reinforces the psychological distance of lowly identified employees with the organisation and provides them with additional resources to more deeply reflect on their mismatch with their organisation, thus generating stronger feelings of doubt and distrust that characterise cynicism. We also hypothesise that detachment strengthens the relation from cynicism to CWB, because detachment reinforces personal separation from work in cynical employees and because cynical employees may leverage their replenished resources to fuel deviant acts. Multi-wave data collected from two field samples support our hypotheses. We discuss the implications of our study and propose future research directions.     

试论清代易学转型中的图学批判与汉学复萌

清初图学批判运动与乾嘉汉学复萌之间相隔数十年,两者在批判宋代以先天、河洛为代表的图书易学上秉持一致态度,但在对治《易》正途的理解上,前者认为当效法王弼、程颐之易学,以义理研习为务;而后者则高扬“汉学”大旗,力主恢复两汉象数易学的传统。因此,图学批判运动实与“汉学”无涉,清代易学中之“汉学”范畴理当适度缩减,将其起点延后至惠栋。“汉宋之争”说和“两派六宗”说分别将两汉象数易与宋代图书易、义理易与象数易相对立,然而两说均无法在二分法中合理安置象数易学、义理易学与图书易学的位次及关系。以象数、义理、图书三分,可以成为对历史上易学类型划分的修正方案。