汉字整体和笔画频率对笔画认知的影响

为考察笔画在汉字认知中的作用,探讨了汉字整体和笔画频率对笔画认知的影响。结果表明：（1）和部件识别类似,笔画认知存在着显著的字劣效应：识别汉字中的笔画比识别单独呈现的笔画反应时明显地长,错误率也大幅度增加,显示了汉字整体对笔画认知的抑制性影响。（2）识别汉字中的笔画的反应时也受背景汉字笔画多少的影响。识别少笔画汉字中的笔画比识别多笔画汉字中的笔画容易。（3）笔画频率对笔画认知也有重要影响,频率高的笔画比频率低的笔画容易识别     

再探汉字加工中语音、语义激活的相对时间进程

在Zhou和Marslen-Wilson（2000）基础之上,进一步探讨汉字加工中语音和语义信息激活的相对时间进程及其对汉字加工理论的含义。采用启动范式,用同一目标字与语义相关启动字、同音启动字以及无关控制启动字配对,变化同音启动字读音与其声旁的规则性,变化启动字与目标字呈现之间的时间间隔（SOA,57ms或200ms）,使用两种实验任务（真假字判断和命名）,考察语义、语音效应发生的时间先后与效应量的大小。真假字判断实验发现,不管SOA如何,语义启动效应都非常显著,而同音启动效应则随SOA的增长而逐渐加大,从不显著到显著;同音启动字读音规则性对启动效应没有明显影响。命名实验发现,语义启动、同音启动效应同时存在于长、短SOA条件中。长SOA时,两者在数值上没有显著差异;短SOA时,同音不规则字产生的启动效应等同于语义启动效应,而同音规则字产生的启动效应则大于语义启动效应。结合其它实验发现,这些结果说明,在熟练的汉字加工中,语音信息的激活并不比语义信息早,语音激活也不是语义激活的先决条件;但汉字各种信息激活的相对激活量和时间进程会随任务性质和材料性质而在一定范围内有所改变。     

"大七"人格结构模型下的汉族、纳西族人格结构比较

采用中国人人格形容词评定量表(简式)对985名成年汉族和207名纳西族被试进行测量,结果显示:汉族的人格结构模型符合“大七人格结构模型”,而纳西族则不符合。纳西族在“外向活跃”、“严谨自制”、“温顺随和”、“淡泊诚信”等四个人格结构因子上的得分均显著高于汉族。     

关联与互动:20世纪的科学心理学与分析哲学

今天的心理学是否仍然具有理论魅力和教化力量,心理学者是否真的在思考和创造,关键在于心理学研究的思维方式和话语方式是否发生真正的改变。中国心理学传统以关注人生命的完整性、目标的人本性和价值性以及方法论的关系化取向,在与科学心理学之间的关联与互动中,成为科学心理学高举"反思之刀"实现自救和新生的重要学术资源、创新资源和借鉴资源。     

"象言"与"道"韵——儒道两家诗性语言学思想及其现代意义

本文从语言哲学的角度研究儒道两家汉语言学思想的诗性特征及其对汉语言学发展的重要影响。认为不论道家还是儒家都强调汉语言以"象"为传意中介,"呈象"、"构象"是汉语言话语表达的核心机制,这充分显现了汉语的诗性特征。而汉字的象形又大都根植于自然的物象,就是这种人与自然的诗性关联既强化了"象"的隐喻述谓功能,同时也深化了汉语言的意蕴,使汉语言不仅仅是思想传达和交流的工具,同时也是艺术。     

浅论《周易》思维方式的诗性特点

诗性思维不具有清晰的、严格的逻辑形式,它是一种与知性思维异质的思维方式。这种思维方式的核心特征即是整体性、不确定性以及意象性。《周易》的思维方式典型地具有诗性特点,并对中国传统文化产生了重要影响,使之具有了不同于西方文化的特色。     

中国大学生特质自尊的结构维度探索

国外研究对Tafarodi和Swann(1995)基于特质自尊二维模型编制的"自我喜爱感/自我能力感量表"(SLCS)的结构维度尚存疑义。本研究以中国文化背景中的两组大学生为被试,分别采用探索性因素分析和验证性因素分析方法,考察了该量表的内部结构。结果发现:(1)删除原量表4个项目后由16个项目构成的"自我喜爱感/自我能力感量表"由自我能力感和自我喜爱感两个维度构成,且相对于自我喜爱感、自我能力感对中国大学生特质自尊结构具有更强的解释力;(2)中国大学生群体应用该量表具有较理想的项目区分度、内部一致性信度、构想效度和区分效度;(3)男女大学生的自尊体验在总体上无显著差异,但文科类男生的自我能力感显著高于女生,而工科类女生的自我能力感显著高于男生。     

中国人的人格与心理健康

系统总结了中国人人格与心理健康之间关系的研究。首先,对心理健康的含义进行了理论分析,提出了心理健康由心身症状的缺失、行为抑制的降低、自我和谐水平的提高以及主观幸福感的提升等4个不同的水平构成,并对人格与心理健康的4个水平之间的关系进行了综述,特别分析了人格与心理健康的结构方程模型,以及不同人格维度对心理健康的促进、抑制、及促进-抑制作用。文中还提出了建立中国人的人格耐受性模型的设想,并对将来研究的方向进行了讨论     

信息哲学与未来中国科技哲学的基础

The research programme of the philosophy of information (PI) proposed in 2002 made it an independent area or discipline in philosophical research. The scientific concept of ‘information’ is formally accepted in philosophical inquiry. Hence a new and tool-driven philosophical discipline of PI with its interdisciplinary nature has been established. Philosophy of information is an ‘orientative’ rather than ‘cognitive’ philosophy. When PI is under consideration in the history of Western philosophy, it can be regarded as a shift of large tradition. There are three large traditions at large, known as Platonic, Kantian and Leibniz-Russellian. In the discussion of the position of the possible worlds, we have modal Platonism and modal realism, but both of the theories are made in the framework of Western philosophy. In this essay, it is argued that possible worlds could be seen as worlds in information, which is then an interpretation of modal information theory (MIT). Our interpretation is made on the basis of Leibniz’s lifelong connection with China, a fact often overlooked by the Western philosophers. Possible world theory was influenced by the Neo-Confucianism flourishing since the Song Dynasty of China, the foundation of which is Yijing. It could be argued that Leibniz’s possible world theory was formulated in respect to the impact of the thoughts reflected in Yijing, in that one of the prominent features is the model-theoretic construction of theories. There are two approaches to theory construction, i.e., axiom-theoretic and model-theoretic. The origin of the former is from ancient Greece and the latter from ancient China. And they determined the different features of theoretic structures between the oriental and occidental traditions of science and technology. The tendency of the future development of science and technology is changing from the axiom-theoretic to the model-theoretic orientation, at least the two approaches being complementary each other. To some extent, this means the retrospective of tradition in the turning point of history, and some of the China’s cultural traditions might become the starting points in formulating the future Chinese philosophy of science and technology.     

德性儒学的成就、困境与走向

Beginning with the promotion of morality in Confucianism, a Neo-Confucian movement in modern Chinese philosophy was initiated, in which Confucianism underwent a transition from tradition to modernity. However, Moral Confucianism did not successfully develop the “new kingliness without” from its “sageliness within,” respond to modernization marked by science and democracy, and provide moral impetus for the development of a modern Chinese society or appeal to many beyond the small circle of “elite Confucianists.” The fundamental reason is that it was caught in a web of moral idealism, overemphasizing what ought to be without confronting what actually was. Translated by Huang Deyuan from Zhongguo Renmin Daxue Xuebao 中国人民大学学报 (Journal of Renmin University of China), 2006, (1): 9–15