欧洲哲学视野中的"知识"和"道德"——读列维纳斯《存在之外》一些感想

追问“什么”是欧洲形而上学的核心,它真正追问的乃是人与自然的关系,也就是在理性观照下,事物在不同层次上的显现与本质。事物的这种显现与本质,既是它们的存在,也是关于它们的知识。但是,对于列维纳斯来说,在人与自然的关系之前,尚有人与他人的关系。这种关系外于“知识”,外于“存在”。因为它是自由者间的关系,他者不可由“我”来显现、观照,是完全异于“我”的。因此,人与人之间首先是伦理-道德的关系,而不是知识的关系。在这个意义上,伦理-道德外于、高于知识。然而,对于人这种有限存在者来说,他的一切知识,实质上都是对“不断（的经验事物）”的一种断,都是在不全处作出全的论断。因此,知识实乃包含着自由与责任于自身。换言之,伦理-道德也在知识中,知识实际上也是事物的一种自由的存在。因此,存在论-知识论与伦理学之关系,是否如列维纳斯所认为的那样,仍值得深究。     

神经元活动的时相同步与脑功能整合

从大脑整合的角度分析心理的神经机制。神经元之间的交互和动态联结而构成神经集合被认为是每一个认知活动的基础。然而这一交互作用的具体性质,即脑整合的机制尚未明确。通过对有关实验结果的分析,认为神经元活动的时相同步可能是脑整合的机制。     

A New Multilevel CART Algorithm for Multilevel Data with Binary Outcomes

The multilevel logistic regression model (M-logit) is the standard model for modeling multilevel data with binary outcomes. However, many assumptions and restrictions should be considered when applying this model for unbiased estimation. To overcome these limitations, we proposed a multilevel CART (M-CART) algorithm which combines the M-logit and single level CART (S-CART) within the framework of the expectation-maximization. Simulation results showed that the proposed M-CART provided substantial improvements on classification accuracy, sensitivity, and specific over the M-logit, S-CART, and single level logistic regression model when modeling multilevel data with binary outcomes. This benefit of using M-CART was consistently found across different conditions of sample size, intra-class correlation, and when relationships between predictors and outcomes were nonlinear and nonadditive.     

Culture,psychological proximity to the past and future,and self-continuity

The present research explores how culture influences individuals’ psychological proximity to the past and future, which may predict differences in perceived self-continuity across time. In Studies 1 and 2, we hypothesized and found that Chinese participants saw the past and future as more connected and subjectively closer to the present compared to Euro-Canadians. Following this, we expected and found in Studies 3 and 4 that Chinese participants perceived greater self-continuity over time than Euro-Canadians. Additionally, perceived closeness to the past mediated the effect of culture on past–present self-continuity, which subsequently predicted present–future self-continuity. Study 5 further documented a causal effect of perceived distance to the past on self-continuity. These results suggest that cultural differences in temporal attention to the past and future play a pivotal role in people's sense of self-continuity across time. This has important implications for temporal focalism, intertemporal discounting, and social interactions between Chinese and Euro-Canadians.     

基于速度与准确率权衡的心理测量学模型及应用

在大规模被试评价中,任务完成的准确率一直是评价的主要指标。然而,在各种任务情景中,反映执行者素质的指标除了结果的正确性之外,决策过程的时效性同样是极其重要的。因此,开发一个适合大规模评价情景,同时考虑速度与准确率权衡的模型,探索被试作答准确率与速度间的关系将具有重要的价值。基于认知心理学实验中的速度与准确率研究,构建一个基于速度与准确率权衡的心理测量学模型。新模型参数能非常稳定而又精确地被估计,同时模型中的变量及其关系也能够很好地得到实测数据的支持。     

权力和地位对自利行为的影响及其机制

权力和地位对自利行为的影响不同。权力能够降低认知性观点采择水平,进而使个体更加关注自身利益;地位能够提升认知性观点采择水平,进而使个体推测他人思想与感受,考虑他人利益。然而,权力和地位通过认知性观点采择对自利行为的影响可能受到情境性质的调节。今后的研究应该对这些关系和解释进行验证,探索共情性关心的中介作用,以及权力和地位影响认知性观点采择的调节变量;探究权力和地位拥有者对群体内、外他人的自利行为差异;探讨权力和地位的交互作用对自利行为的影响。     

大学生心理需求与网络社交:认知评估与自我调控的作用

为探讨大学生心理需求、认知评估、自我调控和网络社交的关系,采用大学生心理需求量表、网络利弊权衡问卷、自我调控问卷和网络交往问卷对503名大学生进行调查,结果发现:(1)大学生心理需求可显著正向预测网络社交;对上网的好处和代价认知评估在两者间起部分中介作用。(2)自我调控在心理需求和网络社交间起调节作用。由此得出结论,大学生的心理需求可显著影响网络社交,对上网的好处和代价认知评估在二者间起中介作用,自我调控起调节作用。研究结果进一步揭示了心理需求影响网络社交的内在机制,可为网络时代大学生进行健康网络社交提供有益指导。     

Statistical regularities guide the spatial scale of attention

Visual scenes contain information on both a local scale (e.g., a tree) and a global scale (e.g., a forest). The question of whether the visual system prioritizes local or global elements has been debated for over a century. Given that visual scenes often contain distinct individual objects, here we examine how regularities between individual objects prioritize local or global processing. Participants viewed Navon-like figures consisting of small local objects making up a global object, and were asked to identify either the shape of the local objects or the shape of the global object, as fast and accurately as possible. Unbeknown to the participants, local regularities (i.e., triplets) or global regularities (i.e., quadruples) were embedded among the objects. We found that the identification of the local shape was faster when individual objects reliably co-occurred immediately next to each other as triplets (local regularities, Experiment 1). This result suggested that local regularities draw attention to the local scale. Moreover, the identification of the global shape was faster when objects co-occurred at the global scale as quadruples (global regularities, Experiment 2). This result suggested that global regularities draw attention to the global scale. No participant was explicitly aware of the regularities in the experiments. The results suggest that statistical regularities can determine whether attention is directed to the individual objects or to the entire scene. The findings provide evidence that regularities guide the spatial scale of attention in the absence of explicit awareness.     

Christian Identification and Self‐Reported Depression: Evidence from China

The nexus between religion and mental health in the East has been understudied, where the coexistence of multiple religions calls for scholarly attention to religious identification. This article investigates the impact on self‐reported depression of an individual's identification with Christianity in a non‐Judeo‐Christian and religion‐regulating social setting. Taking advantage of the Chinese General Social Survey 2010, our empirical analyses suggest that people who explicitly identify with Christianity report a significantly higher level of depression compared with both religious nones and self‐claimed Buddhists. In contrast, there is no significant difference in self‐reported depression between religious nones and self‐identified Buddhists. This study supplements current literature on the connection between religious affiliation and mental health with a particular interest in East Asia, suggesting that the consequence on mental health of religious identification is contingent on a religion's social status, and a religion's marginal position may turn religious identification into a detrimental psychological burden.