初中生感恩与学业成就的关系:学习投入的中介作用

采用青少年感恩量表、学习投入量表和学业成就量表对669名初一、初二年级的中学生进行调查,考察中国文化背景下初中生感恩与学业成就的关系,探讨学习投入的情感、认知和行为三大成分在其中的系列中介效应,以及学业成就性别差异的可能来源。结果表明:(1)初中生的感恩与学业成就正相关;(2)学习投入三大成分在感恩与学业成就之间具有系列中介效应;(3)女生比男生具有更高的感恩和行为投入水平,有助于解释初中生学业成就性别差异的来源。     

双加工发展理论新探——兼及中国一古老推理错觉的跨年级特征

为了检验双加工发展理论及了解中国一古老推理错觉问题的发展特征,从小学五年级至大学二年级各个阶段选取被试385名,对该古老推理错觉及其改良版问题的发展特征进行了调查。结果发现：（1）该古老推理错觉问题及其改良版问题的趋势对比有力的支持了双加工发展理论; （2）从小学五年级始,财会关系推理错觉即存在,表现出跨年级的发展特征。     

发展性阅读障碍书写加工缺陷及其神经机制

发展性阅读障碍是学习障碍的主要类型之一, 严重影响个体认知、情感与社会适应性的发展。书写与阅读关系密切, 阅读障碍者常常表现出书写加工缺陷。在行为层面, 阅读障碍者书写缺陷表现在书写质量差、速度慢和停顿多等多个方面。在脑机制层面, 脑成像研究发现, 阅读障碍者书写加工缺陷与字形加工脑区活动, 以及字形与运动区脑功能与结构连接异常有关。总体而言, 阅读障碍者书写过程中的字形通达缺陷的证据比较充分, 但字形与运动编码的衔接以及运动执行是否存在困难, 尚缺乏研究证据。相对于字母语言, 书写与阅读的关系在汉语中更为紧密, 汉语阅读障碍的书写研究将为开发汉语特色的诊治方案提供重要指导。     

中医学习西医:权宜之计还是成功之路——以北京医学院中医进修班为例

1952年中央卫生部在北京医学院（现北京大学医学部）创办了一个5年制的“中学西”培训班,以期提升中医的科学素养,培养中医现代化人才。通过追述“中学西”班的开办始末及该班学员在中医现代化中的作用,探讨了“中学西”的教育模式在中医现代化教育中的作用与意义,希望对于中西医结合途径以及中医教育模式的探索提供可借鉴的经验。     

责任观的中西文化比较研究

责任是人们社会生活中极其重要且必不可少的要素之一。该文首先比较了中西文化对“责任”的不同界定,提出“责任”的两层主要含义：对过失的归因和承担义务。在此基础上,从责任归因模式、内外归因、成败归因等维度比较了中西文化中责任观的异同,并探讨了责任观差异的社会文化根源。     

Evaluation of a Peer-Led Mutual Support Group for Chinese Families of People with Schizophrenia

Family interventions in schizophrenia have shown positive effects on patients but little attention has been paid to their effects on family members, particularly those in non-Western countries. This randomized controlled trial evaluated the effectiveness of a bi-weekly, 12-session, family-led mutual support group for Chinese caregivers of schizophrenia sufferers over 6 months compared with standard psychiatric care. It was conducted with 76 families of outpatients with schizophrenia in Hong Kong of whom 38 were assigned randomly to either a mutual support group or standard care. Families' psychosocial health status and patients' symptom severity and length of re-hospitalizations at recruitment, one-week and 12-month post-intervention were compared between groups. Results of repeated-measures mixed model indicated that the mutual support group experienced significantly greater improvements in families' burden, functioning and number of support persons and length of patients' re-hospitalizations at two post-tests. The findings provide evidence that mutual support groups can be an effective family-initiated, community-based intervention for Chinese schizophrenia sufferers.     

How Do Organizations and Social Policies ‘Acculturate’ to Immigrants? Accommodating Skilled Immigrants in Canada

While the idea of acculturation (Berry 1997) was originally proposed as the mutual change of both parties (e.g., immigrants and the host society), the change processes of host societies are neglected in research. A grounded theory study explored the efforts of human service organizations to 'acculturate' to an increasingly diverse immigrant population, through interviews conducted with service providers serving Mainland Chinese immigrants. Acculturation efforts of human service organizations (mezzo-level acculturation) were often needs-driven and affected by the political will and resultant funding programs (macro-level forces). Even with limitations, human service organizations commonly focused on hiring Mainland Chinese immigrants to reflect the changing demographics of their clientele and creating new programs to meet the language and cultural backgrounds of the clients. To contextualize these organizational efforts, an analysis of how policy changes (macro-level acculturation) interact with organizational practice is presented. Finally, the meaning of acculturation for the host society is discussed.     

中西方人格结构差异的理论与实证分析 ——以中国人人格量表（QZPS）和西方五因素人格量表（NEO PI-R）为例

区分中西方人格结构的共性与特异性及其性质是心理学研究中国化的重要理论问题。本文首先总结了中西方人格结构的五因素（大五）与七因素模型的建立过程及词汇学途径的内在逻辑,依据人格结构的行为归类假设,提出中西方人格结构的差异源自对行为进行归类的标准或原则的差异。其次,根据相关的实证研究结果,对中西方人格结构的“共性”与“特异性”的性质进行了分析,认为它们仅在具体行为或量表项目水平上才有区分的意义,对人格因素（维度）水平上的“共性”与“特异性”的区分是无法做到的,也是没有意义的。文中还讨论了心理学研究中国化的重要性     

中国传统道德关系的特点

中国传统道德关系即中国传统社会的道德主体之间根据"礼"所结成的道德权利与道德义务关系,它是中国传统社会一种特殊的社会关系.这种特殊的社会关系主要有等级性、求和性、道德权利与道德义务分配的极性、虚拟性、变动性、形而上性、不协调性、威权性等特点.     

The “Manifesto” of New-Confucianism and the revival of virtue ethics

In 1958, a group of New-Confucians issued “A Manifesto for a Re-Appraisal of Sinology and Reconstruction of Chinese Culture.” Equally in 1958, the British philosopher Elizabeth Anscombe published her classical paper “Modern Moral Philosophy.” These two papers have the same target — modern Western morality — and the solutions they proposed respectively. Yet Anscombe’s paper did not mention Confucianism, and the “Manifesto” ignored Aristotelian tradition of virtue. Furthermore, from 1960s to 1990s, the revival movement of Confucianism and the revival movement of Aristotelian ethics have not had much dialogue. This paper seeks to explain this phenomenon by comparing these two historically important documents. In particular it tries to understand why the “Manifesto” fails to see the similarities between Aristotle and Confucius. Translated by Lei Yongqiang and polished by Yu Jiyuan from Shandong Daxue Xuebao 山东大学学报 (Journal of Shandong University), 2007, (1): 1–9