中国情境下的关系自我和群体自我区分研究

通过两个研究探索中国情境下关系自我和群体自我的区分。研究一通过问卷调查发现在外显层面被试的关系自我和群体自我是独立的结构;女性被试的关系自我水平要高于群体自我。研究二通过单靶内隐联想测验(Single Target Implicit Association Test,ST-IAT)发现在内隐层面,相对于群体自我,中国情境下的被试具更倾向从人际关系角度定义自我。同时,研究二也发现外显关系自我和内隐关系自我二者是独立的结构;外显群体自我和内隐群体自我二者是独立的结构。最后,文章讨论了研究对自我建构领域的贡献。     

开创替代宗教的世俗人文主义之路

有两个问题常常被人们提及。第一个是为什么宗教可以持续至今?第二个是我们是否可以创造出世俗人文的替代品。对于为什么宗教可以一直延续这个问题,众说纷纭。     

Type A behavior, family history of hypertension, and cardiovascular responsivity among black women

The purpose of this study was to determine the effects of Type A behavior and family history of hypertension on cardiovascular reactivity to mental stress in a group of employed black women. Measures of heart rate and of systolic blood pressure (SBP) and diastolic blood pressure (DBP) were taken at rest, during a mental arithmetic task, and during the Type A Structured Interview (SI). Results indicated that the Type A behavior pattern was associated with SBP and DBP hyperresponsivity during the SI but not during mental arithmetic. Additionally, certain speech components of the Type A pattern, as well as features of the potential-for-hostility component, were also related to cardiovascular responses during the SI. Family history of hypertension did not influence the cardiovascular parameters either alone or in combination with Type A behavior. The results suggest that many of the cardiovascular response characteristics of the Type A pattern that have been observed in predominantly white samples also hold true for blacks. Replication of these findings with other subgroups of blacks, such as young females and middle-aged males, will help document the generality of these findings within the black population.     

The epistemological objection to modal primitivism

Modal primitivists hold that some modal truths are primitively true. They thus seem to face a special epistemological problem: how can primitive modal truths be known? The epistemological objection has not been adequately developed in the literature. I undertake to develop the objection, and then to argue that the best formulation of the epistemological objection targets all realists about modality, rather than the primitivist alone. Furthermore, the moves available to reductionists in response to the objection are also available to primitivists. I conclude by suggesting that extant theories of the epistemology of modality are not sensitive to the question of primitivism versus reductionism.