Optimisme comparatif dans le milieu professionnel : l'influence de la fréquence et de la gravité sur la perception des risques d'accident du travail

The aim of this study is to test if people express comparative optimism when they evaluate their risk of being confronted to various work accidents compared to their colleagues. We also test the assumption according to which individuals are as much more optimistic as the event is threatening. Thus, an accident which is serious and probable (and consequently more threatening) should generate a maximum of comparative optimism. Our population is composed by employees of a mirror manufacture company. The latter evaluated their personal risk and that of one of their colleagues to be confronted with a severe /rare, severe/frequent, non severe/rare or non severe/frequent accident. Our results reveal the presence of an optimistic bias and this particularly for the severe and frequent accident. These data are discussed in terms of defensive bias and self esteem maintenance.     

Validation de la version française de l'échelle de réflexivité en groupe de Carter et West, 1998

Several studies found reflexivity —the extent to which team discuss objectives, strategies and processes and adapt them to changes— to be related to team efficacy. Two studies were conducted with 80 teams (320 participants) to validate French version of reflexivity scale. In study 1 exploratory factor analysis revealed 3 factors which partly confirms the 2 factor structure (task reflexivity and social reflexivity) expected from the original study (Carter and West, 1998). Two items of the original task reflexivity scale load on a third factor we named strategic reflexivity. The three factor structure was replicated in study 2 with confirmatory factor analysis. Criterion validity is proved by correlations between reflexivity and team performance. Task, social and strategic reflexivity correlate with different aspects of team effectiveness. The French version of reflexivity scale is reliable and appropriate for evaluating team reflexivity.     

SPIRITUAL TRANSFORMATION AS THE AWAKENING OF GLOBAL CONSCIOUSNESS: A DIMENSIONAL SHIFT IN THE TECHNOLOGY OF MIND

Abstract. Great spiritual and philosophical traditions through the ages have sought to tap and articulate the grammar or logic of the fundamental unified field that is the common generative ground of our diverse worldviews, religions, cultures, ideologies, and disciplinary languages. I suggest that we are in the midst of a profound dimensional shift in our rational capacity to process reality, and I seek to articulate the implications of this evolutionary shift to global reason and awakened consciousness for all aspects of our human and rational enterprise. It is clear that we are in the midst of an unprecedented shift in the human condition—a global renaissance that affects every aspect of our cultural lives, self‐understanding, experience, and world making. This evolutionary transformation, when seen through the dilated global lens, has been emerging through the ages on a global scale. I suggest that this advance in our technology of mind is of an order of magnitude that is so radical and comprehensive that the very concept of a person, of what it means to be human, of our encounter with Reality, and of all our hermeneutical arts including the sciences are likewise taken to a higher, global, dimension. I explore this emergent grammar of spiritual transformation to global, dialogic, integral, and holistic consciousness, the global awakening of reason, scientific knowing, and the holistic worldview.     

Searching for Evidence of Transfer between Drug Facilitators

Four autoshaping experiments with pigeons examined the transfer of facilitation between drug stimuli. In Experiment 1 the presence and absence of methadone or phencyclidine signaled which of two keylight CSs were followed by grain (US). A different keylight CS was reinforced in the absence of the drugs. The drugs facilitated responding to the CS with which they were trained but did not facilitate responding to the CS reinforced in the presence of the other drug. Thus, transfer of facilitation across drug stimuli was not obtained. In Experiment 2 one of the drug facilitators was replaced by a tone. No evidence of transfer of facilitative function was obtained between the tone and the remaining drug facilitator. In Experiment 3 transfer was again not found using a design similar to that used in Experiment 1 except that the drugs did not simultaneously signal nonreinforcement of a keylight CS. In Experiment 4 the procedures of Experiment 1 were employed except that drug facilitators were replaced by distinct visual stimuli surrounding the response key. Clear evidence of transfer between the visual facilitators was obtained. The lack of transfer of modulatory control by drug stimuli in Experiments 1-3, coupled with its occurrence in Experiment 4 and previous studies, suggests that stimulus control by drugs may differ in important ways from stimulus control by conventional stimuli.     

《归藏》、《坤乾》源流考——兼论秦简《归藏》两种摘抄本的由来与命名

本文论证了晋代前《归藏》易之文从未面世,晋以降历代《归藏》的版本均出自汲冢书《易繇:阴阳卦》,还着重考证了春秋时宋《坤乾》与战国时《周礼》所称《归藏》的渊源关系,指出王家台15号秦墓出土的卦占书包含有甲、乙两种其底本不尽相同的、以卦占为主体的《归藏》摘抄本,当称为《归藏·64卦占》为宜。     

从《太玄》看扬雄的人性论思想

一般讲扬雄的人性论,都以《法言》为依据,认为他是“善恶混”派的代表.并认为他的人性论缺乏内在超越的根据,比较接近于荀子。本文认为《太玄》中蕴涵丰富的人性论思想,研究扬雄的人性论,应以《太玄》为基础。扬雄的人性论本于其天道观,有很强的超越性,扬氏以五行为架构,提出了非常具体的超越途径,其思想接近于性善说.     

《周易》、金文“孝享”释义

《周易·苹卦·彖传》有“致孝享一语,古今学人都把“孝”宇理解为普通的孝道之孝,谓“孝享”为孝子之享。实未得古义。本文历考两周金文10余处“享孝”用例及30余例“孝”字用例,几乎无一例外都作祭祀讲。兹结合金文资料以及先秦早期文献,对“孝享”本义作出深入细致的考订。     

论“帝乙归妹”与商周联姻无关

本文对“商王帝乙嫁女于周文王”的说法提出质疑,认为《易经》的“帝乙归妹”与《诗经·大明》描写的周文王迎娶“大邦”之女一事无关,不宜将两者联系起来理解并据以说明其他历史问题。