青海高原9岁与11岁多民族儿童记忆的比较研究

本文对青海高原的9个地区6个民族的了20名9岁与11岁被试的记忆发展,进行了比较研究。结果表明,撒拉族、回族、汉族儿童的记忆成绩之间无明显差异,但他们与蒙族、土族、藏族儿童的记忆成绩之间有明显差异。蒙族、土族与藏族儿童的记忆成绩之间也有明显差异。不同的历史文化联系,不同的地理环境、经济条件和不同的教育条件及语言因素是形成这种差异的原因,其中不同的教育条件是最直接、最重要的原因。结果还表明,各族儿童记忆的发展也具有一些共同的特点。     

When does anger evoke self‐interest and fairness motives? The moderating effects of perceived responsibility for needs

Research has repeatedly demonstrated that anger evokes both self‐interest and fairness motives, but it is unclear what factors determine the evocation of these motives. We examined the idea that the type of relationship, indexed by the perceived responsibility for a partner's needs, moderates the effect of anger on self‐interest and fairness motives by constructing the following hypotheses: Participants will be motivated to protect their self‐interests when they feel anger toward an other who they perceive has the responsibility for needs, while this will not be the case when they feel anger toward an other who they do not perceive has a responsibility for needs (Hypothesis 1), and participants will be motivated to restore fairness regardless of whether the target of anger has a responsibility for needs or not (Hypothesis 2). The Japanese participants in this study rated their anger experiences in terms of the intensity of angry feelings, the perception of responsibility of the other for their own needs, the closeness of the relationship prior to the experience of anger, and the motives that were evoked. Regression analysis supported both hypotheses, implying that concerns related to self‐interest in close relationships reflect the desire for the maintenance of these relationships.     

PERFECTION AND DESIRE: SPINOZA ON THE GOOD

While Spinoza claims that our good is both what increases our essential power and what helps us to satisfy our desires, he admits that people desire things that do not increase their power. This paper addresses this problem by arguing that Spinoza conceives of desires as expressions of our conatus , so that satisfying our desires necessarily increases our power and vice versa. This reading holds, in opposition to recent work, that Spinoza upholds a desire-satisfaction theory of the good, though an unusual one, since our good is only determined by desires arising from our conatus , in other words, active desires.     

IN DEFENCE OF NATURAL DAYLIGHT

Objects appear different as the illumination under which they are perceived varies. This fact is sometimes thought to pose a problem for the view that colours are mind‐independent properties: if a coloured object appears different under different illuminations, then under which illumination does the object appear the colour it really is? I argue that given the nature of natural daylight, and certain plausible assumptions about the nature of the colours it illuminates, there is a non‐arbitrary reason to suppose that it is under natural daylight that we are able to perceive the real colours of objects.     

SELF-DEFENSE, INNOCENT AGGRESSORS, AND THE DUTY OF MARTYRDOM

On the traditional doctrine of self-defense, defensive force is permissible not only against Culpable Aggressors but against Innocent Aggressors as well (for example, psychotic aggressors). Some moral philosophers have recently challenged this view, arguing that one may not harm innocent attackers because morality requires culpability as an essential condition of being liable to defensive force. This essay examines and rejects this challenge as both a violation of common sense and as insufficiently grounded in convincing reasons from moral theory.