“You have to be mental to jump off a board any way”: Elite divers' conceptualizations and perceptions of mental health

ObjectivesMental health research in elite sport focuses predominantly on mental illness prevalence rates and help-seeking behaviours. Diving has been identified as a sport that generates particular challenges for maintaining mental health, yet has received scant attention from researchers. Therefore, purpose this paper explores what mental health and mental health related behaviours mean for a group of young, elite athletes as conditioned by their peculiar social context as elite athletes.MethodSemi-structured interviews were conducted with purposely sampled eight elite divers aged between 14 and 24 years with between 5 and 16 years of diving experience who have competed in international level diving competitions including Olympic, Common Wealth and World Cup competitions. Interviews were recorded, transcribed verbatim, and analyzed using inductive thematic analysis.ResultsAnalysis identified mental health literacy, experiences of mental health, risk factors, and opportunities for support as themes. Mental health generated negative connotations for participants attributable to knowledge development occurring through personal and vicarious experience of mental illness. Limited knowledge of symptoms of mental illnesses was evident. Participants identified a range of risk-factors inherent in their sport performance and culture revealing a performative and gendered dimension to mental health.ConclusionsOur results indicate the need to recognize the performative nature of mental health for elite divers and therefore social and cultural influences alongside biophysical. Greater efforts need to be made to help improve the overall mental health literacy of elite divers so they may be able to seek the support and treatment they need.     

美术专业与普通专业学生对中西方绘画作品的审美认知差异

审美认知是人类最高级最复杂的心理活动之一,在美育中具有重要的作用。本研究采用不同艺术类别及情绪效价的作品图片,考察美术专业与普通专业大学生对中西方绘画作品的审美认知差异。结果发现：美术专业学生与普通学生对西方画的审美认知差异极其显著,且美术专业学生对西方画产生的美感显著强于普通学生;而两类学生对中国画的审美认知差异并不显著;对于不同风格的绘画作品,两类学生都存在着审美偏好,且审美偏好一致,都对中国画产生的美感更为强烈;两类学生的审美认知反应时间差异极其显著,专业学生总体上要比普通学生进行更多更复杂的审美认知加工活动。研究表明,审美认知具有较强的可塑性,对于美育心理学的发展具有重要的价值。     

蔡元培:说美育到死方休的教育家

该文讨论了现代著名教育家蔡元培在美育方面的思想特点及其在今天的意义。蔡氏美育思想的核心是认为审美教育的本质乃是一种情感教育,它与德育、智育、体育在教育中占有同样重要的地位,因为在人性发展与社会进步的过程中,只有科学、知识与理性的教育与进步是不完备的,对人类感性的忽略与压抑会带来各种社会弊端。蔡元培还提出了具有可操性的美育实施措施,在今天也值得重视。     

The embodiment of beauty: Evidence from viewing Chinese concrete words and pictographs

How is beauty embodied? According to the viewpoint of embodied cognition, the aesthetic processing of words or pictographs has roots in their referential archetypes. Four experiments tested whether the beauty of referential archetypes was routinely activated during the explicit and implicit aesthetic evaluations of the font structures of concrete Chinese words and pictographs in congruent or incongruent font colour. Results showed font structures of simplified Chinese words and pictographs were judged to be more beautiful when they referred to beautiful archetypes; and this pattern was reversed when they referred to ugly archetypes. Moreover, judgement was facilitated when font colour was congruent for Chinese words and pictographs referred to beautiful archetypes. For those referred to ugly archetypes, judgement was inhibited in congruent font colour but facilitated in incongruent font colour, suggesting aesthetic perceptions of the font structures of Chinese words and pictographs were derived from their referential natural objects. The spontaneous generation hypothesis of beauty is proposed to account for these findings.     

Men's ratings of physical attractiveness,health, and partner suitability simultaneously versus separately: Does it matter whether within- or between-subjects designs are used?

Previous studies have documented moderate-to-large associations between ratings of physical attractiveness and other interpersonal traits, but this research has invariably relied on within-subjects designs that leave open the possibility of halo effects or response biases. In the present study, 40 men completed the Photographic Figure Rating Scale in a within-subjects design, rating the figures for physical attractiveness, health, and suitability as a long-term partner. In addition, 108 men completed the same scale in a between-subjects design, being randomly allocated to one of three subgroups where they rated the figures for attractiveness, health, or suitability as a long-term partner. Results indicated no significant differences in ratings for the within-subjects participants. In contrast, there were significant differences in ratings for the between-subjects design. These results highlight the importance of considering halo and response bias effects when designing studies of interpersonal judgements and interpreting their results.     

Appreciating art verbally: Verbalization can make a work of art be both undeservedly loved and unjustly maligned

Two experiments examined whether appreciating art verbally would aesthetically confuse viewers. Participants were asked to verbalize why they either liked or disliked two different kinds of paintings; one piece was representational, the other piece was abstract. Those who verbalized their reasons for liking the artworks were more likely to prefer the representational painting, whereas those who verbalized their reasons for disliking the paintings were also more likely to dislike the representational painting. While it was easy to describe reasons for both liking and disliking representational art, the same proved difficult for abstract art. The findings suggest that due to its figurative qualities people will be encouraged to generate reasons to describe representational art, rather than abstract art, and that these reasons could potentially be biased and cause them to change their preferences in line with these reasons.     

审美境界与道德境界

审美境界和道德境界分属美学和伦理学两个学科领域,但又都是人生的正面价值体现,也是人生的一种理想状态。二者之间不应混淆,却又有着内在的相通之处。审美境界不是纯然客观的形态,而是主体在审美对象召唤下产生的整体性心灵状态,其中包含着道德情感,古人称之为“胸襟”。人的审美活动之所之能臻于“境界”,恰恰是由于有道德价值的介入,否则无法达到境界;道德境界体现了最高的道德价值,以“至善”为其核心价值,儒家的“仁”或“诚”等都是达到了至高的道德境界。道德境界不是外在的约束而致,而是以内心的自觉来践行来达到,其中包含着精神的幸福感和悦畅感,同时,也有审美的因素在其中。     

论艺术伦理的超道德性

如何认识艺术实践的伦理之维,事关对艺术意义的准确理解和对其审美功能的深度认识。伦理关系体现着人类的最终理想,而具体的道德规范只是人类实现其最终愿望的必要手段,仅仅遵循道德规范并不能实现人类的希望。艺术的伦理价值往往落实于对既成社会规范的挑战,而并非对时代道德习俗的循规蹈矩地遵守;艺术的伦理意义常常拥有一种超道德性。     

消费时代大众文化的审美伦理与哲学省思

随着经济全球化的发展,以消费主义为标志的后现代文化思潮对中国当代社会的全方位浸染已是在所难免,以情感制作与“快适伦理”为表征的“后情感主义”审美趋向日渐明朗。然而,大众文化承诺给人们的欢乐神话与身体解放,却往往陷入娱乐透支后的身心疲乏和性感聚焦后的精神空幻,形象的欲望满足取代了文化的意义追索,审美正义与文化伦理成为亟待解决的现实问题。消费时代的大众文化完全无视生命中的“痛苦”、“严肃”、“庄严”与“意志”一端,沉溺于“人生幻觉”“瞬间的快感”,在世俗娱乐中丧失起码的自知与清明,不但以“媚俗”为荣甚至以“恶俗”为乐,踏越了文化伦理的底线,使中国文化道统愈陷困境。     

Hemispheric laterality measured in Rembrandt's portraits using pupil diameter and aesthetic verbal judgements

Eckhard Hess claimed that pupils dilate to pleasant images and constrict to unpleasant images. However, his work was confounded since his image's luminances and contrasts across conditions were inconsistent. We overcome this limitation and suggest a new, promising methodology for research in this area. We presented rightward or leftward facing male and female portraits by Rembrandt to observers in either their original or mirror-reversed position. Since emotional content may be expressed differently on each side of the face, we used Rembrandt's portraits since most of his males had their right-cheek exposed and females had their left-cheek exposed. This raises questions regarding the emotional and cognitive significance of such biased positioning. Simultaneously, we measured observers pupil size while asking observers to report how (dis)pleasing they found each image. We found that in viewing male portraits pupil diameter was a function of arousal. That is, larger pupil diameter occurred for images rated both low and high in pleasantness. We discuss these findings in regard to the perceived dominance of males and how emotional expressions may be driven by hemispheric laterality.