辩证思维方式与中国古典建筑审美特征

辩证思维方式是中国古代哲学思维方式之一,它深刻地影响了中国古典建筑审美特征的形成,使其在有无相生、虚实相资,中庸为道、和美为贵,情理并重、礼乐相成三个方面体现出中国传统文化的特色。     

经验、材料性质及加工水平对虚假记忆的影响

本实验采用DRM研究范式,考察经验、材料性质和加工水平三个方面对虚假记忆的影响。实验首次采用句子的方式呈现,给被试提供符合经验和不符合经验的句子进行学习和再认。实验结果显示,三个因素对虚假记忆的影响都是显著的,其中,经验是导致虚假记忆产生的主导因素,加工深度同经验之间以及材料性质同经验之间的交互作用均存在显著的交互作用。     

Masks and Faces in the Setting at the Time of Coronavirus

The “health emergency” forced analysts to seek new ways of continuing with analysis. The article focuses, in particular, on the changes brought about in the setting by the presence of the sanitary mask, following a line that begins with the theme of the “mask” in the collective uses of human cultures, and develops through the Jungian concept of persona, as opposed to the “face” that may convey an authentic image of oneself. A clinical vignette illustrates the issues that the mask raises in the setting by obstructing the communication of emotions. When there is no transformative processing of concrete data, “unmasking” can also lead to an uncanny encounter and to moments of darkness and confusion in analysis, when the analyst experiences the kind of “unconscious identity” between therapist and patient that Jung defined as nigredo. The article is intended as a contribution to the analytic community's current reflections on the new and unforeseen challenges encountered in analysis at the time of the Coronavirus. It is possible to learn from these experiences with a view to integrating new elements and thus modify one's own internal setting, the compass with which each analyst orientates himself.     

Burnout risk among first-year teacher students: The roles of personality and motivation

The present study identified individual variables by which first-year teacher students' risk for burnout can be detected at an early stage. We analyzed a sample of teacher students (n = 559) and a control group of psychology students (n = 150) by using multinomial logistic regression analyses. We estimated the impact of personality (Five-Factor model) and motivation for choosing teacher education on work-related coping behavior and experiences (WCEP types: healthy-ambitious, unambitious, excessively-ambitious, and risk for burnout). Neuroticism and the extrinsic motivation of choosing teacher education (the assumed low difficulty of studies) were risk factors for unhealthy, stress-related coping behavior and experiences. In contrast, high levels of extraversion and conscientiousness as well as intrinsic motivation for choosing teacher education (subject-specific interest) were related to healthy-ambitious behavior. Relations of personality and stress-related WCEP types were partially moderated according to field of study (teaching versus psychology). Our results are of particular importance for improving counseling programs that advise prospective teacher students regarding their individual fit to the requirements and challenges of the teaching profession and for correcting false expectations about study demands.     

巴西医疗保障体系

从巴西医疗保障体系的建立、资金筹集和使用等方面介绍巴西医疗保障体系,重点关注巴西全民统一医疗制度。鉴于巴西与我国在卫生系统绩效和医疗保障制度改革中所面临的相似挑战,试图通过对巴西医疗保障体系比较详细地介绍及与我国进行简单的对比,总结成功经验、吸取教训为我国建立全民覆盖的医疗保障体系提供借鉴和参考。     

Religious Experience and the Transformation of Narcissism: Kohutian Theory and the Life of St. Francis of Assisi

Kohut proposed that the narcissistic personality could be transformed in the therapeutic environment by an empathic approach on the part of the analyst. Within the analytic setting, specific transference phenomena arise spontaneously, allowing the analysand to confront infantile grandiose fantasies and unresolved narcissistic wounds. Using the story of the life of St. Francis of Assisi, this paper illustrates how religious experience––specifically the ongoing encounter with a transcendent other––can provide the “therapeutic” milieu in which the mirroring, idealizing, and twinship transferences described by Kohut can arise, and within which pathological narcissism can be transformed into the “cosmic narcissism” of the healthy personality.

The Argument from Moral Experience

It is often said that our moral experience, broadly construed to include our ways of thinking and talking about morality, has a certain objective-seeming character to it, and that this supports a presumption in favor of objectivist theories (according to which morality is a realm of facts or truths) and against anti-objectivist theories like Mackie’s error theory (according to which it is not). In this paper, I argue that our experience of morality does not support objectivist moral theories in this way. I begin by arguing that our moral experience does not have the uniformly objective-seeming character it is typically claimed to have. I go on to argue that even if moral experience were to presuppose or display morality as a realm of fact, we would still need a reason for taking that to support theories according to which it is such a realm. I consider what I take to be the four most promising ways of attempting to supply such a reason: (A) inference to the best explanation, (B) epistemic conservatism, (C) the Principle of Credulity, and (D) the method of wide reflective equilibrium. In each case, I argue, the strategy in question does not support a presumption in favor of objectivist moral theories.