Changing explanatory frameworks in the U.S. government’s attempt to define research misconduct

Nearly two decades of debate have not settled the definition of research misconduct. The literature provides four explanatory frameworks for misconduct. The paper examines these frameworks and maps them onto efforts by the U.S. Public Health Service to define research misconduct and subsequent responses to these efforts by the scientific community. The changing frameworks suggest that closure will not be achieved without an authoritative effort, which may occur through the Research Integrity Panel’s recent attempt to create a government-wide definition.     

Who is my Jung? Memories,Reflections, Prospects

The author describes his personal and professional journey in relation to the subject of the AJA 40^th anniversary conference, ‘Who is my Jung?’ The first part of the paper covers his early life and his attempt to bring together two opposing parts within him: valuation of a scientific approach, and an interest in the inner world, dreams and the paranormal. Discussion of his professional life follows, including his relationship with Gerhard Adler, past problems and splits within the Jungian community and the author's attempts to heal these. The value of both remembering and forgetting is questioned. This leads onto ideas that bring value and meaning to his work and life, and which bridge the inner divisions he felt in his early life: notably Jung's focus on applying scientific theory to the mystery of the psyche, his relational attitude (exemplified by the dialectical process and his interest in countertransference) and his theory of synchronicity. Recent discussion in Jungian writing has questioned the nature of synchronistic experiences and explored how they may emerge naturally from complex systems. The paper ends the author's continuing journey with two personal vignettes describing how meaning may emerge from the unconscious.     

Capturing the Structure of Distinct Types of Individual Differences in the Situation‐specific Experience of Emotions: The Case of Anger

The aim of this paper was to understand why some people experience certain emotions in a specific situation, whereas others do not. We postulate that these individual differences arise from individual differences in two underlying processes of emotion elicitation: (i) individual differences in the emotion components (appraisals and action tendencies) that situations activate in a person and (ii) individual differences in how these emotion components are related to subjective emotional experience. In this paper, we re‐analysed data from two studies on anger to capture the structure of these two types of individual differences by using clustering modelling techniques. Consistent results across the two studies demonstrated that individuals differ in anger because they (i) differ in how easy they experience anger‐relevant appraisals (Studies 1 and 2) and action tendencies (Study 2) in increasingly negative situations and (ii) differ in which of these components are necessary to experience anger. Copyright © 2011 John Wiley & Sons, Ltd.     

龟卜筮占的递兴与《易》卦符号的性质

先民信奉的术数有天启与人为之別。天启是消极被动地等待"天垂象,示吉凶",人为则是以卜筮"决嫌疑,定犹豫"。龟卜繁难,筮占简易。殷人尚卜与周人用筮,实为不同民族的稽疑习惯。周人受封于商,殷周始有文化往来,而周人迁岐之后,殷人之龟卜乃行于周邦,但周人仍以筮占为主。周朝开国立基,依其传统的稽疑之法编纂筮书,称之为《易》,其命名之朔,正是着眼于龟卜的繁难与筮占的简易。而《周易》卦爻辞乃旧有之象占、星占及筮占甚至龟卜之辞的鸠合与改编,具有相当程度的加工与润色。六十四卦卦画符号的原初功能就是"纪数"与"检索"。内"贞"外"悔"的爻辞顺序,也是针对六十四卦卦画绝大多数皆可"表里视之,遂成两卦"所作的规定。因此,《易》之所以名"易",一是相对龟卜而言,筮占简单容易;二是筮书编成之后,卦画符号具有方便的检索功能。而各种不同的筮法,皆可视为筮书的不同检索方式。     

项目反应理论观察分数核等值的影响因素

探究带宽选择方法、样本量、题目数量、等值设计、数据模拟方式对项目反应理论观察分数核等值的影响。通过两种数据模拟方式,获得研究数据,并计算局部与全域评价指标。研究发现,在随机组设计中,带宽选择方法表现相似;考生样本量和题目数量影响甚微。在非等组设计中,惩罚法与Silverman经验准则表现优异;增加题目量可降低百分相对误差和随机误差;增加样本量导致百分相对误差变大,随机误差减小。数据模拟方式可影响等值评价。未来应重点关注等值系统评估。     

Why Jesus?

Jesus plays potentially a uniquely important role in relation to the world's greatest needs. To respond to the global crisis, we need historical consciousness. The source of historical consciousness is the prophetic tradition. Through Jesus the prophetic tradition became widely available and important. However, this consciousness has been responsible for great evil as well as great good, often bound up with we/they thinking and the use of violence. Jesus’ teaching of love of the enemy in principle overcomes this tendency and points to way forward.