王羲之“写经换鹅”故事新释

一、王羲之与天师道的关系 东汉末年,道教两大教派并立.太平道遍布青、徐、幽、冀、兖、豫、荆、扬八州,旁及并、凉.天师道行于巴、蜀、汉中.自中平元年,即184年,以太平道为组织形式的黄巾起义被镇压后,作为道教的组织,太平道的活动不复见于史籍.西晋以后,只有天师道在北方之传播见于记载.①     

美国宗教心理学研究的历史、现状与问题

在回顾美国宗教心理学发展历史的基础上,分析了美国宗教心理学研究的现状,并从中揭示出美国宗教心理学研究存在的问题。美国的宗教心理学经历了兴起、衰落、复兴的曲折发展过程。宗教观念、宗教体验、宗教行为系美国宗教心理学研究的基本维度,宗教同人格和心理健康的关系在美国宗教心理学研究中处于突出地位。两支研究队伍（心理学背景的宗教心理学研究者和宗教学背景的宗教心理学研究者）的分歧及心理学取向的研究者在研究方法方面的分歧,是美国宗教心理学研究值得重视的问题。     

模糊容忍性量表的编制

在对以往相关理论和测量的分析基础上,为模糊容忍做出准确的定义,并参照MSTAT量表的“概括性的模糊定义”项目编制方法,编制模糊容忍性量表。对487名组织内勤员工的调查结果显示,模糊容忍性量表的17个项目聚合为3个维度,且有较好的内部一致性信度、结构效度和同时效度。结论：模糊容忍性量表具有可接受的心理测量学特征,可被用于测量中国人的模糊容忍性。     

算法拒绝的三维动机理论

算法拒绝意指尽管算法通常能比人类做出更准确的决策, 但人们依然更偏好人类决策的现象。算法拒绝的三维动机理论归纳了算法主体怀疑、道德地位缺失和人类特性湮没这三个主要原因, 分别对应信任、责任和掌控三种心理动机, 并对应改变算法拒绝的三种可行方案: 提高人类对算法的信任度, 强化算法的主体责任, 探索个性化算法设计以突显人对算法决策的控制力。未来研究可进一步以更社会性的视角探究算法拒绝的发生边界和其他可能动机。     

Processing morphologically complex words in second-language learners: The effect of proficiency

The present study explored how the processing of morphologically complex words in second-language (L2) learners changes as their proficiency increases. ERPs were recorded from highly proficient and less proficient L2 learners, using the repetition priming paradigm. Three experimental conditions were investigated: morphological related/unrelated pairs, semantically related/unrelated pairs, and form related/unrelated pairs. The presence of priming in each condition was assessed by comparing responses to targets preceded by related primes with those preceded by unrelated primes. ERP results showed that highly proficient L2 learners demonstrated priming effect within 350–550 ms in the morphological condition, associating with an N400 reduction, while less proficient L2 learners showed no morphological priming effect within the N400 range. Besides, form priming effect was observed in both highly proficient and less proficient L2 learners within 400–450 ms and 450–500 ms, and semantic inhibiting effect was observed in both groups within 450–500 ms, suggesting that less proficient L2 learners were equally sensitive to the word form and meaning. The ERP results indicate that highly proficient L2 learners manifest rule-based decomposition, while less proficient L2 learners rely more on lexical storage in processing morphologically complex words. Less proficient L2 learners have not developed the decomposing mechanism, despite their sensitivity to word form and meaning. The way in which morphologically complex words are processed in L2 learners does change as their proficiency increases, validating the predictions of the declarative/procedural model.     

The priming effect of translation equivalents across languages for concrete and abstract words

The present study used a masked priming paradigm and two language tasks (lexical decision, semantic categorical judgment) to investigate whether concrete and abstract words share the same degree of conceptual representation across languages for bilinguals. The results showed that the priming effect of translation equivalents did not differ for concrete and abstract words in the lexical decision task, in both prime-target directions (in Experiment 1). The same results were also found in the semantic categorical judgment task in either prime-target direction (in Experiment 2). Our results do not provide support for the representation difference hypothesis of concrete and abstract words of Distributed Representation Model (De Groot, 1992a, 1992b; Van Hell & De Groot, 1998), which assumes that concrete words share more semantic components in the conceptual representations across languages, compared with abstract words. Rather, our findings suggest that both concrete and abstract words have the same degree of overlap in conceptual representations across a bilingual's two languages.     

The Role of Identity Integration in Enhancing Creativity Among Mixed‐Race Individuals

Identity integration among bicultural individuals refers to the perception that their two cultural identities are compatible. Previous research has shown that identity integration is likely to lead to enhanced creativity. However, this research was conducted among first‐ and second‐generation immigrants, but not among mixed‐race individuals. The current research examined identity integration and creativity among mixed‐race individuals. We also explored the role of integrated identity experiences at home. We found that identity integration was related to increases in creativity; and this was partly mediated via integrated identity experiences at home. Our findings suggest that positive bicultural experiences at home may create a context for the individual to integrate their biracial identities; and this is ultimately beneficial for creativity.     

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.     

幸福感的中西差异:自我建构的视角

幸福感本质上是文化定位的,然而以往的幸福感研究大都只关注中西幸福感的共同性,而很少考虑两者的差异性。以中西自我建构的差异代表个人—集体主义文化的差异,通过对比中西自我建构与幸福感的差异,发现中西幸福感在本源、意义、联系与时间四个维度存在显著差异。中国人的幸福感具有明显的和谐性、价值性、社会性与未来性四个特征。中国人幸福感四个特征的确认为我国幸福感理论和应用研究的本土化提供了一个有价值的视角。