The basic cognition of jealousy: an evolutionary perspective

Penke and Asendorpf (European Journal Of Personality, vol 21, this issue) argue compellingly that research on jealousy would benefit from more direct investigation of cognitive processes, and report on research providing mixed evidence for sex differences in jealousy. We identify three limitations to the empirical approach utilised by Penke and Asendorpf, and highlight novel conceptual and methodological approaches for directly examining the basic cognitive mechanisms associated with jealousy and intrasexual rivalry. Investigating the basic cognition of intrasexual rivalry will help expand the scope of jealousy‐related research. Copyright © 2007 John Wiley & Sons, Ltd.     

Scientist versus Practitioner–An abridged meta-analysis of the changing role of psychologists

This study investigated factors of conflicting expectations and roles of the current psychology practitioners, as well as how these factors were associated with the founding principles of the scientist-practitioner model. Data were gathered from ten published journal articles and then interpreted using an abridged meta-analysis methodology. Results revealed: (a) the scientist-practitioner model needs to adapt to survive, preferably with the aim of becoming more versatile; (b) The majority of graduate level clinical psychology training programs are based on a flawed version of the scientist-practitioner model, which renders the training inadequate and ineffective; (c) The identity of clinical psychology should remain firmly grounded in mental health care, and so not encroach on the territory of any other psychological divisions. Implications of these findings and suggestions for psychology practitioners are also discussed.     

Postphenomenology: Learning Cultural Perception in Science

In this article I propose that a postphenomenological approach to science and technology can open new analytical understandings of how material artifacts, embodiment and social agency co-produce learned perceptions of objects. In particle physics, physicists work in huge groups of scientists from many cultural backgrounds. Communication to some extent depends on material hermeneutics of flowcharts, models and other visual presentations. As it appears in an examination of physicists’ scrutiny of visual renderings of different parts of a detector, perceptions vary in relation to social and bodily experiences. Vision in physics has seemingly allowed an objective perception at a convenient distance of the body. This article challenges this view and proposes that the variations can be analysed as cultural at two echelons with the help of a postphenomenological approach combined with cultural psychological theory of artifacts. A third echelon presumably constitutes the phenomenological limit to culture in science. Even this last resort of subjectivity can be embraced by a postphenomenological approach. The process of culturalization in physics can be defined as a process of situating knowledge in a body whose continuous learning of micro-and macro perceptions makes scientific renderings unstable. Taken together postphenomenology, following the distinctions between body one and body two, and combined with cultural psychological learning theory, enables new insight into what constitutes culture in science.

心理学的历史编纂学：后现代主义的挑战

后现代主义思潮深刻影响了心理学史的研究与写作。传统的心理学历史编纂学接受真理的符合论,认为心理学的发展史是一维的和历时的。它习惯于在心理学的发展史中寻找某些“中心”或“标志”,并假定了不同的国家和民族、不同历史时期的心理学所面对的是同一主题。但是后现代主义的心理学历史编纂学强调了历史的社会建构特性,认为心理学史叙述的并非一种“客观实在”,而是史学家的一种话语建构。后现代主义的心理学历史编纂学使得心理学史家更明确的意识到历史知识的主观性,有助于心理学史家认识历史研究中的价值和意识形态问题,正视文化视角造成的认识差异,因而是有着积极意义的     

TOTEMISM,METAPHOR AND TRADITION: INCORPORATING CULTURAL TRADITIONS INTO EVOLUTIONARY PSYCHOLOGY EXPLANATIONS OF RELIGION

Totemism, a topic that fascinated and then was summarily dismissed by anthropologists, has been resurrected by evolutionary psychologists’ recent attempts to explain religion. New approaches to religion are all based on the assumption that religious behavior is the result of evolved psychological mechanisms. We focus on two aspects of Totemism that may present challenges to this view. First, if religious behavior is simply the result of evolved psychological mechanisms, would it not spring forth anew each generation from an individual's psychological mechanisms? Yet, Australian Totemism, like other forms of Totemism, is profoundly traditional, copied by one generation from the prior ones for hundreds of generations. Regardless of personal inclinations, individuals are obligated to participate. Second, it is problematic to assume that all practitioners of Totemism actually believe their religious claims. We propose an alternative explanation that accounts for the persistence of Totemism and that does not rely on an assumption that its practitioners are preliterate or naive because they have strange beliefs. We focus on Totemism as a cultural mechanism aimed at building and sustaining social relationships among close and distant kinsmen.     

Post-Traumatic Reactions in Adolescents: How Well Do the DSM-IV PTSD Criteria Fit the Real Life Experience of Trauma Exposed Youth?

This study examined the structure and symptom specific patterns of post traumatic distress in a sample of 1,581 adolescents who reported exposure to at least one traumatic event. Symptom reporting patterns are consistent with past literature in that females reported more symptoms than males and older youth reported more symptoms than did their younger peers. Young people reporting exposure to exclusively violent type traumas were also found to be more likely to endorse symptoms than peers exposed exclusively to non violent type traumas. Confirmatory factor analysis provided stronger support for a four-factor model of PTSD than either the DSM-IV model or an alternate model. Further examination of the four factor model revealed gender differences in factor loadings with small to moderate effect sizes for recurrent, distressing memories, flashbacks, restricted affect, difficulty remember details, detachment, limited future orientation, hypervigilance and startle symptoms. Differences in factor loadings with the four factor model were also noted between younger and older adolescents, with medium to large effect sizes on the arousal items. In contract, comparison of the factor loadings revealed only small differences between youth exposed exclusively to violent traumatic stressors and those exposed exclusively to non violent traumatic stressors, suggesting relative similarity between these two groups.     

包容多样性的理论建构

Ye和Stam (2012)的评论中将Hong, Chao, Yang和Rosner (2010)标签成逻辑经验主义派, 他们认为这个派别常常“限制”了理论的应用和其本身的价值。为了向读者们提供一个对理论建立过程的更完整的理解, 同时也为了从这些迥异的观点中汲取更多知识, 在这篇文章中, 我们比较 Hong等人(2010)与Ye和Stam (2012)所建议的两种不同方法论之间的差异, 并将其放入更广阔的历史背景下进行论述。我们的主张是：每一种方法论都是有它自己的适用范围和局限性。对研究者来说, 保持在对待不同论点上开明和宽容的态度, 并避免本质化不同方法论间的差异也是十分重要的。     

健康行动过程取向模型的发展与前景

健康行动过程取向(HAPA)模型的提出源于健康行为社会认知模型的发展和Bandura社会认知理论的应用。在HAPA中, 健康行为变化被视为一个包括行为产生、保持和恢复在内的连续过程; 结果预期、危险感知、三种自我效能感和两类计划被用来解释意图的形成及其向行动的转化; 两个阶段的划分有助于区分三类干预对象, 建议实施菜单式干预。HAPA模型具有明显的理论优势, 也引发了有关模型实质的争论。当前和未来的研究旨在考察更多的自我调节变量、检验因果模型, 在健康行为的多个领域开展应用和干预研究。     

临床随访在口腔正畸工作中的应用

随访是临床工作的重要组成部分之一,是患者治疗后治疗效果的反馈。正畸医生重视随访工作不仅可以观察患者的远期疗效,提高科研水平,还可以反思治疗过程中存在的潜在问题,总结经验。因此,将临床随访应用于口腔正畸工作中对医患双方都是有益的。