先秦诸子音乐美学思想比较

春秋末年至战国末年,由于社会制度大变动,政治经济大发展,士大夫阶层空前壮大。他们纷纷著书立说,互相辩难,形成百家争鸣的局面。这一时期音乐美学思想也极为活跃。儒、道、墨、法、阴阳、杂各家先后提出了自己的音乐美学思想,各家内部既有继承,又有改造、发展,各家之间既有相互辩难,又有所交融。将诸子音乐美学思想加以比较,找出他们之间的异同,可以清晰地看出先秦诸子音乐美学思想的脉络,又可以更好地理解、继承先秦时期的思想家们留给我们的精神文化遗产。     

自动思维及归因方式对抑郁症作用的多因素分析

目的：探讨抑郁症患者治疗前后自动思维、应付方式变化对抑郁严重程度变化的影响及其相互作用。方法：对97例抑郁症患者分别在其入、出院时进行测评,测评工具包括自评抑郁量表、自动思维问卷和归因方式问卷。此外对100例正常对照亦进行上述测评,其中29例在15—20天后重测。结果：自动思维问卷得分、归因方式问卷得分的logistic回归分析、路径分析表明,自动思维、对正性事件的整体性维度的归因方式对抑郁程度的影响有显著作用,自动思维的变化对SDS的变化的直接影响最大(路径系数为0．572),归因方式中正性事件整体性归因的变化为其次(路径系数为一0．193),而自动思维的变化与归因方式中正性事件整体性归因的变化的相互影响较小(路径系数为-0．188)。结论：自动思维、对正性事件的整体性维度的归因方式对抑郁严重程度有显著影响。     

梁启超心理学思想初探

梁启超是清末著名的思想启蒙大师之一,文化巨擘。尽管他本人没有系统地进行过科学心理学的研究,但在其留给后人的文化遗产中却闪烁着心理学思想的火花。本文初步探讨了梁启超的心理学思想,将其心理学思想总结为神具形生、境由心造的心理本质观,“慧观”和“悟”的认知观,意志自由和立志的志意观,重情轻智的情智观,共通和完满的人格观,并讨论了其心理学思想的意义。．     

建立儒家人文主义的学术传统:由文化“复建”到文化“复兴”

本文回顾了作者跟随杨国枢教授推动本土心理学的学术历程,并依据自己的切身体会,提出本土心理学运动必须以科学哲学作为基础。作者身体力行,在最近二三十年间,深入学习科学哲学的理论,逐步建立本土心理学的相关理论。其最终目标,是打算以儒家文化作为基底,吸纳西方近代文明的菁华,“中学为体,西学为用”,摆脱西方学术的宰制,建立“儒家人文主义”的自主学术传统。作者认为,唯有大力发展本土社会科学,建立华人“自主的社会科学传统”,华人学术社群才有可能走出“学术自我殖民”的心态。     

Whither “Confucian Management”?

This article asks whether “Confucian Management” may be seen as the dominant influence in contemporary China. The philosophical legacy of Confucius on modern management theory and practice has received a good deal of attention in recent times, and here I attempt to assess its possible continuity. In order to carry out this task, I apply a bibliometric analysis called the “Culturomics” approach, looking at the literature on “Chinese Management” published in Mandarin in the last century, from 1900 onwards. After the presentation of the empirical data, the discussion section is set out, followed by the article’s conclusions.     

Shu and zhong as the virtue of the Golden Rule: a Confucian contribution to contemporary virtue ethics

I aim to show how Confucian philosophy can contribute to the contemporary resurgence of virtue ethics education by arguing that it has the resource to address a lacuna in Aristotelian ethics. Aristotelian ethics, which is arguably the main resource of contemporary virtue ethics, lacks a virtue that corresponds to the notion of loving each person as one’s self or the Golden Rule. To be more precise, Aristotelian ethics has no virtue about loving all people as one’s self, although philia comes close but is precisely limited because it lacks universality. However, I believe that Dai Zhen’s interpretation of the Confucian virtues of shu and zhong does have this universal scope which philia lacks. For Dai, the ground for loving another is not any characteristic that a particular group of people have in common, such as, in the case of philia, being virtuous. Rather, the ground is universal human nature itself.     

Ageing and thought suppression performance: Its relationship with working memory capacity,habitual thought suppression and mindfulness

A study investigated how the ability to suppress thoughts in the laboratory was affected by type of thought suppressed (positive, negative, neutral), participants’ age and working memory capacity (WMC). Linked variables (Use of thought suppression, social desirability, and mindfulness) were measured to assess whether they modified susceptibility to thought intrusion.Younger, middle aged and older adults suppressed three different valenced thoughts in a counterbalanced order for 5-min per thought. Participants then completed a WMC task and questionnaire measures of the linked variables.Valence had no effect on intrusions. WMC was positively related to intrusions; higher WMC corresponded to greater intrusions. Age was negatively related to intrusions; with increasing age intrusions decreased. Hierarchical regression showed only age and backward digit span (WMC) significantly predicted intrusions. The relationship between WMC and intrusions was not moderated by age. WMC and age both independently predict level of intrusion, and no synergistic effect was found.     

基于儒家文化的“帝王相”之民间意象的首次探索

本研究通过评价不同性别二态线索和吸引力的面孔图片来考察儒家文化下人们心中帝王面孔形象。采用FaceGen Modeller 3.1操作面孔性别二态线索,并通过PhotoShop CS5合成面孔材料。研究发现:被试认为女性化的男性面孔比男性化的男性面孔更具"帝王相";低吸引力的女性化男性面孔比高吸引力的女性化男性面孔更具"帝王相";不同性别被试之间的评价无显著差异。上述结果显示,在儒家文化影响下,人们偏好具有女性化面孔特点的帝王。     

Thought-action fusion: a comprehensive analysis using structural equation modeling

Thought-action fusion (TAF), the phenomenon whereby one has difficulty separating cognitions from corresponding behaviors, has implications in a wide variety of disturbances, including eating disorders, obsessive-compulsive disorder, generalized anxiety disorder, and panic disorder. Numerous constructs believed to contribute to the etiology or maintenance of TAF have been identified in the literature, but to date, no study has empirically integrated these findings into a comprehensive model. In this study, we examined simultaneously an array of variables thought to be related to TAF, and subsequently developed a model that elucidates the role of those variables that seem most involved in this phenomenon using a structural equation modeling approach. Results indicated that religiosity, as predicted by ethnic identity, was a significant predictor of TAF. Additionally, the relation between ethnic identity and TAF was partially mediated by an inflated sense of responsibility. Both TAF and obsessive-compulsive symptoms were found to be significant predictors of engagement in neutralization activities. Clinical and theoretical implications are discussed.     

Representationalism, peripheral awareness, and the transparency of experience

It is often said that some kind of peripheral (or inattentional) conscious awareness accompanies our focal (attentional) consciousness. I agree that this is often the case, but clarity is needed on several fronts. In this paper, I lay out four distinct theses on peripheral awareness and show that three of them are true. However, I then argue that a fourth thesis, commonly associated with the so-called "self-representational approach to consciousness," is false. The claim here is that we have outer focal consciousness accompanied often (or even always) by inner peripheral (self-)awareness. My criticisms stem from both methodological and phenomenological considerations. In doing so, I offer a diagnosis as to why the fourth thesis has seemed true to so many and also show how the so-called "transparency of experience," frequently invoked by representationalists, is importantly relevant to my diagnosis. Finally, I respond to several objections and to further attempts to show that thesis four is true. What emerges is that if one wishes to hold that some form of self-awareness accompanies all outer-directed conscious states, one is better off holding that such self-awareness is itself unconscious, as is held for example by standard higher-order theories of consciousness.