论孟子的“四维”人格理论及贫困生的人格自我培植与修复

从孟子的“四维”人格理论出发,分析贫困生人格的负性特征,探寻人格建构途径,试图为贫困生的人格培植与修复提供一条内在心性路向的人格建构路径。     

条件性味觉厌恶分化后臂旁核c-fos表达的变

以口内注入糖精或蔗糖溶液为条件刺激,腹腔内注射LiCl为非条件刺激,在大鼠形成条件性味觉厌恶后进行分化训练,观察味质和嗜好性对臂旁核各亚核c-fos表达的影响及其交互作用。结果表明：味质和嗜好性对背侧外侧亚核(dls)和腹侧外侧亚核(vls)的c-fos表达无影响;在内侧外侧亚核(ils)和外部内侧亚核(ems),蔗糖诱导的c-fos表达高于糖精,但在外部外侧亚核(els),糖精诱导的表达高于蔗糖;嗜好性刺激引起ils、中央外侧亚核(cls)和cms内c-fos高表达,厌恶性刺激引起ems和els内的高表达。在ils和cms嗜好性与味质的影响各自独立,在els和ems内嗜好性与味质的影响存在交互作用。提示PBN内存在味质辨别和报酬评价的代表区,两种代表区有交迭,ems和els对味质信息和报酬信息的整合有重要作用     

团队共享心智模型的影响因素与效果

采用两种测量方法对团队共享心智模型的影响因素与影响效果进行探讨。多元回归和层次回归分析的结果表明,团队成员沟通得越好,就越有利于形成共享心智模型;如果团队中存在搭便车的行为越严重,就越不利于形成共享心智模型;共享心智模型有利于团队有效运作,取得好的绩效;有共享心智模型的团队,成员的满意度比较高,群体效能感较高,并且团队成员之间的密切关系会延续到工作之外;共享心智模型在团队运行过程变量和团队有效性之间起到中介作用。     

情境模型的实质：命题符号与知觉符号之争

阅读理解中情境模型的建构是当今阅读研究的热点。传统命题符号理论认为情境模型是组相关命题,是非模式符号系统;随着知识表征理论的发展,知觉符号理论认为情境模型的建构包括模式符号系统,即含有知觉符号。文章对比了两种理论对情境模型的不同解释,并介绍了相关的实证研究,最后对未来验证两种理论的研究方向进行了展望。     

中学生知识学习观研究

采用自编的《中学生知识学习观量表》,探讨了中学生知识学习观的现状和特点。结果表明:(1)中学生的知识学习观在总体上还是建设性的;(2)不同性别、文理科学生在知识学习观各维度上存在显著差异;(3)初中生的知识学习观比高中生的知识学习观更具建构性;(4)不同成绩水平的学生在知识学习观各维度上存在显著的差异,知识学习过程观、知识价值观、知识学习态度观是中学生学习成绩的有效预测变量。     

Olfaction is a Marker of Severity but Not Diagnosis in Anorexia Nervosa: a Systematic Review and Meta-Analysis

Neuropsychology Review - Researchers have examined if olfaction is a sensitive biomarker of anorexia nervosa, but considerable heterogeneity across studies makes it difficult to reach a consensus....     

漫谈西方学术界的伊斯兰教法学研究

伊斯兰教法是以宗教名义制定的制约信仰者日常生活的行为规范。教法学研究不仅受到东方穆斯林学者的重视,近百年来也成为西方学术界伊斯兰教研究关注的重要领域之一。本文在以往研究的基础上,就近代以来西方学者在伊斯兰教法学研究方面所取得的成果、提出的理论观点、学术价值以及在方法论方面与东方穆斯林学者的异同做了较为系统的论述。本文认为,由于世界观、人生观、价值观等方面的差异,欧美西方学者关于教法传统的研究和著述,有其长处和短处,但其学术价值已然得到中外学术界的广泛赞赏和肯定。在改革开放的大环境下,宗教研究应当吸纳、借鉴一切有益的学术研究成果。     

No need for pedestals: Idealization does not predict better relationships among Asians

The authors tested whether partner idealization was positively associated with relationship quality among 105 intraracially dating Asian American couples (Study 1) and 98 Chinese couples (Study 2) through two methods. The commonly used residual‐based approach found, in both samples, the positive associations between idealizing a partner and relationship quality previously documented among European/European Americans. In contrast, the piece‐wise regression analysis, which distinguished between idealization and derogation, found few positive associations between idealizing a partner and relationship quality. Similarly, being the object of idealization rarely predicted greater relationship quality for either sample, even when perceived idealization was tested. Derogation, however, predicted relationship outcomes. Therefore, future studies should focus on negative behaviors or attitudes (or the lack thereof) in understanding relationship outcomes.     

Actor–Partner Interdependence of Compassion toward Others with Qualities of Marital Relationship and Parent–Child Relationships in Chinese Families

Considering the nature of compassion and cultural and times characteristics of Chinese families, individuals' general dispositional compassion toward others may have potential benefits for relationship qualities in Chinese families. In this study, we explored how men's and women's compassion related to their own (actor effects) and the partners' (partner effects) marital relationship and parent–child relationships, respectively, using the Actor–Partner Interdependent Model. Participants were from a cross-sectional sample of 534 Chinese heterosexual married couples (females' mean age = 37.20, SD = 4.28; males' mean age = 40.29, SD = 5.39) whose biological children were pupils (mean age = 9.28, SD = 1.11). Results revealed that: (a) within marital relationships, couple members' actor effects and partner effects were found both significant; but (b) within parent–child relationships, couple members' actor effects were significant, whereas only mothers' partner effect of compassion on father–child relationship was significant. These findings support the benefits of couple members' individual compassion with respect to family relationship quality in contemporary China. Limitations, implications, and future directions are discussed.     

作为哲学方法论的“本来性—现实性”——就荒木见悟《佛教与儒教》而谈

“本来性—现实性”是荒木见悟的一个重要哲学方法论,贯穿其整个中国哲学及佛学研究的过程。这一方法论观念既源自其对儒佛两教重要经典的创造诠释,更是源自其深刻的宗教体验、身心体验乃至战争期间的生命体验,最终在《佛教与儒教》中以“序论”的方式登场。在儒佛思想构造中,正如“本来成佛”或“本来圣人”所示,不论儒佛教说存有多大歧义,都表现出对这一本来性问题的终极关怀;出世间性的佛教对现实性问题亦并不缺乏关心,相反,以冷峻的目光正视现实性,透过现实性以肯定本来性,这是华严学特别是宗密哲学所关注的重点。儒教对本来性与现实性的理论建构更是其核心主题,如宋明儒学中的朱子学与阳明学。故超越儒佛宗派对立,以本来性与现实性的问题关切来整体审视儒佛两教乃至中国传统文化的思想智慧,进而为未来文化发展指明“现实本来性”的方向,具有重要的理论意义。