论先秦法家的人性理论与领导心理思想

先秦法家对人性认识的基本点是“性本恶”。其思想内容有 :人的需要是推动其行为发展的动力 ,是管理的出发点 ;在追求满足个人欲望的时候 ,人们会违背礼仪和伦常 ;人的欲望是多种多样的 ,而对利益的追求是根本的驱动力和唯一目的 ;人性的善或恶是可以诱导的 ,管理者如何倡导是关键。法家将法、术、势结合起来 ,三位一体 ,形成了法家独有领导心理思想 ,并认为只有善于运用法、术、势的人 ,才可能成为理想的管理者“明君     

十五年来心理测量学研究领域可视化研究——基于CITESPACE的分析

本文使用可视化分析软件Citespace Ⅱ对1998～2011年来Web of Science数据库中的心理测量学文献进行分析,对最有影响力的文献及其聚类进行了描述,发现十五年来心理测量学的知识基础包括IRT的算法与模型拓展、基于结构方程模型的构念效度、测验信度、项目功能差异、IRT的维度检验五个部分,并对其研究轨迹做了分析.     

条件推理中否定前件下信念偏差发生阶段的ERP研究

以日常生活中的条件推理语句为实验材料,采用大、小前提和结论依次呈现的“推断-判断”范式,利用事件相关电位(event-related brain potential, ERP)技术探讨了条件推理中否定前件下信念偏差效应的脑内时程动态变化。结果发现：在行为反应上,较信念促进,信念阻碍下的正确率更低反应时更长;在脑电上,两条件(信念阻碍和信念促进)诱发的ERP波形仅在大前提加工阶段出现明显的分离。这表明该推理下的信念偏差效应可能早在对大前提的语义表征阶段就已发生。     

不同心理弹性大学生在有或无应激情景下的注意偏向特点

采用点探测实验范式,考察不同心理弹性水平大学生在有或无应激情景下的注意偏向特点。采用中国版Connor-Davidson心理弹性量表从450名被试中筛选出19名高分组被试和20名低分组被试,将被试随机分入有应激情景或无应激情景两种实验情景下进行实验。结果表明：（1）高心理弹性组被试的注意偏向分显著高于低心理弹性组;（2）高心理弹性组被试在无应激情景下对低应激词表现出注意警觉,低心理弹性组被试在无应激情景下对高应激词表现出注意回避。     

弃婴引发的思考

婴儿被弃事件频频发生,大量弃婴涌入福利院、医疗机构.从目前我国弃婴的状况、常见类型出发,探讨弃婴产生的根本原因,医疗机构应当如何应对弃婴及如何加强全社会包括立法、司法、行政、宣传教育、医疗卫生等部门对弃婴的全面管理,以期从源头上避免此类事件的发生.     

鼻部因素在阻塞性睡眠呼吸暂停低通气综合征中的作用

比较临床鼻中隔偏曲、解剖鼻中隔偏曲及无鼻中隔偏曲组间睡眠呼吸紊乱指数(AHI)、最低血氧饱和度的差异.比较过敏性鼻炎与无过敏性鼻炎病史组间AHI、最低血氧饱和度的差异.分析性别、年龄、病程、过敏性鼻炎、鼻中隔偏曲等多种因素对AHI和最低血氧饱和度的影响作用.比较临床鼻中隔偏曲组、解剖鼻中隔偏曲组、无鼻中隔偏曲组的AHI和最低血氧饱和度,均无统计学差异.比较过敏性鼻炎组与无过敏性鼻炎组AHI和最低血氧饱和度,过敏性鼻炎组的AHI大于无过敏性鼻炎组,差异有统计学意义,两组间最低血氧饱和度无统计学差异.多种因素对AHI和最低血氧饱和度的影响作用无统计学意义.合并过敏性鼻炎的OSAHS患者可能睡眠中的呼吸暂停和低通气次数更多,但不能通过性别、年龄、病程、过敏性鼻炎及鼻中隔偏曲的因素来预测OSAHS的疾病严重程度.     

Are Gender Differences in Vocational Interests Universal?: Moderating Effects of Cultural Dimensions

Are men and women more similar or different in their interests in careers? This question has propelled decades of research into the association between gender and vocational interests. However, our understanding of this question in an international context remains limited. In this study, we examined gender differences in vocational interests across national and cultural contexts by exploring whether national cultural dimensions would be associated with gender differences in the structure and mean levels of vocational interests in people/things, ideas/data, and prestige. Our findings support similarity in the structure of vocational interests for men and women across 42 countries based on two major models on interests. General trends of gender differences in interests emerge such that in comparison to men, women tend to report a large preference for working with people (versus things; d = 1.04), and smaller preferences for working with ideas (versus data; d = 0.29) and with prestige (d = 0.18). National cultural dimensions appear to moderate gender differences in interests beyond the influences of national gender inequality. Specifically, gender differences in interests in people (versus things) tend to be larger in countries of higher uncertainty avoidance and higher indulgence whereas gender differences in ideas (versus data) tend to be larger in countries of higher indulgence, uncertainty avoidance, and lower power distance. This study highlights how a better conceptualization of the influences of culture can inform vocational psychologists, gender studies researchers, and career counselors’ work with men and women in understanding their vocational interests.

     

残疾儿童心理健康对家长亲职压力的影响:有调节的中介效应

为探讨残疾儿童心理健康与家长亲职压力的关系,揭示亲社会行为在残疾儿童情绪行为问题与家长亲职压力之间的中介作用,以及问题影响程度的调节效应,本研究采用短式亲职压力量表、长处和困难问卷分别对199名残疾儿童及其家长进行问卷调查,结果发现：（1）残疾儿童情绪行为问题对家长的亲职压力有显著的正向预测作用;（2）亲社会行为在残疾儿童情绪行为问题与亲职压力之间起着部分中介的作用;（3）问题影响程度能够调节该中介效应,当问题影响程度越小时,中介效应越显著。可见,亲社会行为能够缓冲残疾儿童情绪行为问题对家长亲职压力的负向影响,并且问题影响程度越小,这种缓冲作用越明显。     

内隐和外显道德评价的比较研究——来自眼动的证据

为探索内隐道德直觉和外显道德推理在道德评价中的差异及其内在机制,此研究将道德图片内容限定在伤害/关心维度,同时考虑道德效价以及情绪唤醒度,利用眼动追踪技术,考察内隐和外显道德任务中,道德直觉和道德推理的眼动轨迹及其加工过程差异。眼动结果发现,外显和内隐任务中个体均对低唤醒道德图片的首次注视时间更短,对低唤醒不道德图片总注视时间更长; 内隐任务和外显任务早期自动化加工阶段的平均凝视时间无显著差异; 内隐任务中,对不道德图片比对道德图片晚期平均凝视时间更长,瞳孔直径在中晚期时显著增加。此研究结果提示无论是道德直觉过程还是道德推理过程都是意识和无意识之间的相互作用,但是道德直觉过程的加工可能存在时间上的滞后性。     

The Significance of Shendu in the Interpretation of Classical Learning and Zhu Xi’s Misreading

According to recently excavated bamboo and silk material, the idea of du 獨 in the concept shendu 慎獨 does not refer to a spatial notion of dwelling in solitude or a solitary dwelling; rather it is the state before having made contact with external things, or the state “before feelings are aroused” (weifa 未發) of the inner heart/mind. It refers to internal thoughts and volitions, or “casting aside external sensations” (sheti 舍體). Shen 慎 should be glossed in accordance with the Erya 爾雅 (Approaching Elegance), rendering it as “sincerity” (cheng 誠). Shendu then means to “cause one’s will to be sincere” (chengqiyi 誠其意). Zheng Xuan 鄭玄, in explaining shendu as being “cautious of the actions one performs in private” (shen qi xianju suowei 慎其閒居所為), completely strayed from the original meaning as found in the bamboo-silk texts. Zhu Xi 朱熹, seeing the insufficiencies of Zheng Xuan’s interpretation of shendu, broadened the meaning of du, and in particular added a spiritual meaning to it. However, due to influence by Zheng Xuan, Zhu Xi still preserved some misreadings of the term; especially in his interpretation of shendu in the Daxue 大學 (Great Learning) and Zhongyong 中庸 (Doctrine of the Mean). Considering that the Neo-Confucian methods of cultivation embodied in the ideas of “abiding in reverence and enriching the self” (jujing hanyang 居敬涵養), and “being refined and focused” (weijing weiyi 惟精惟一) actually accorded more with the original meaning of shendu, Zhu Xi’s misreading of shendu is indirectly related to the loss of its original meaning due to the broken transmission of the ancient texts.