儿童公平行为的发展——来自博弈实验的证据

公平正义一直是人类不懈追求的目标,是心理学、经济学等多个学科共同关注的一个重要课题。发展心理学常采用故事法对儿童的公平认知进行研究,博弈范式的引入则为研究儿童的公平行为提供了新的方法和角度。该文主要介绍了独裁者博弈和最后通牒博弈中儿童公平行为的发展趋势,并对已有的矛盾性结论进行了原因分析,探讨了公平行为的内团体偏差效应、公平的本质是意图公平还是结果公平、以及心理理论与公平行为的关系等问题。最后,该文指出今后对儿童公平行为的研究应充分考虑社会情境与社会认知能力的影响。     

易学视域下的象山心学

象山心学有着深层易学根基之支撑。基于易学的天人之学,他敞开了以大中至正之道、之理为根基根据的整体宇宙图景。认为人的本心存在的敞开着宇宙大千世界中的一切。《易》的"穷理尽性以至于命"的价值期许,遂具体落实为人人之开显对于本心的高度明觉,挺立个我生命的主体性,积极构建基于此心的属于自己的意义的世界。     

Balanced states of mind in psychopathology and psychological well-being

The balanced states of mind (BSOM) model proposes that coping with stress and psychological well-being is a function of the BSOM ratio of positive thoughts to the sum of positive and negative thoughts. Based on different BSOM ratios, different BSOM categories are constructed to quantitatively differentiate levels of coping with stress and psychological well-being. The cognitive content-specificity hypothesis states that there are unique themes of semantic content in self-reported automatic thoughts particular to depression or anxiety. This study investigated the BSOM model and its cognitive content-specificity for depression, anxiety, anger, stress, life satisfaction, and happiness, based on negative and positive automatic thoughts. Three hundred and ninety-eight college students from Singapore participated in this study. First, BSOM ratio and positive automatic thoughts were positively correlated with life satisfaction and happiness, and negatively correlated with stress, anxiety, depression, and anger. In contrast, negative automatic thoughts were positively correlated with stress, anxiety, depression, and anger, and negatively correlated with life satisfaction and happiness. Second, levels of psychopathology and psychological well-being were statistically differentiable among the BSOM categories for depression, happiness, perceived stress, and life satisfaction; and less statistically differentiable among the BSOM categories for anxiety and anger, as expected based on the BSOM model and cognitive content-specificity hypothesis. Third, the results were more supportive of the BSOM model for depression, followed by happiness, perceived stress, life satisfaction, anxiety, and anger in terms of percentage of variance accounted for by BSOM categories, as expected based on the cognitive content-specificity hypothesis. Taken together, the results suggested that the more moderately positive thoughts one has (balanced by negative thoughts), the better mental health outcomes one has. Implications and limitations of these findings are discussed.     

Les représentations philosophiques de la relation entre l’« esprit » et le cerveau des enseignants-chercheurs de psychologie : quelques implications

The history of psychology has been marked by strong methodological, theoretical and epistemological controversies. In this paper, we evaluate the hypothesis that these well-known controversies are often implicitly supported by philosophical, metaphysical and probably religious oppositions. The focus of our investigation concerns the classical opposition in philosophy between dualism and physicalism, more specifically the complex relationship between the brain and the mind. One hundred and sixty-six teachers and researchers (30 in clinical psychology, 37 in cognitive psychology, 31 in development psychology, 38 in social psychology and 30 in neurosciences) from 8 French universities have accepted to participate in this survey by responding to a questionnaire made of 17 questions. Data were analyzed using factor analysis technique and the results of the principal component analysis (PCA) revealed four main factors that are more likely to define accurately the philosophical profile of each sub-discipline. The main result of this survey is that philosophical and metaphysical positions, at the foundations of psychology, clearly distinguish and oppose the five studied sub-disciplines. At one extreme, there are cognitive psychologists and neuroscientists who are strongly physicalist. To the contrary, clinical and social psychologists exhibit more dualistic representation. Developmental psychologists occupy an intermediate position between these two extremes. Finally, we analyzed the implications of the participants’ philosophical representation differences, from an epistemological and clinical/practical point of view. The important point is that these philosophical and metaphysical oppositions are largely implicit. Indeed, inside our community, it is very rare, if not exceptional, that they are explicitly involved in the theoretical or epistemological conflicts, which exist inside our discipline. However, it is probable that they play a massive role in our debates, a role all the more important, as we are largely unconscious of them. The current study is the first to tackle such an important topic by describing more accurately the philosophical representation of scholars in major sub-fields of psychology. By revealing such deep metaphysical oppositions, we hope to shed a new light on the origins of these persisting conflicts in psychology.     

A metaphysics for practical knowledge

Is Anscombean practical knowledge independent of what the agent actually does on an occasion? Failure to understand Anscombe’s answer to this question is a major obstacle to appreciating the subtlety and plausibility of her view. I argue that Anscombe’s answer is negative, and turns on the nature of mistakes in performance, and reveals a distinctive implicit metaphysics of mind and knowledge, structured by related capacities and exercises of capacities. If my interpretation is correct, then practical knowledge shares features with knowledge-how and knowledge-that, but deserves its own epistemic category.     

Affective theory of mind inferences contextually influence the recognition of emotional facial expressions

The recognition of emotional facial expressions is often subject to contextual influence, particularly when the face and the context convey similar emotions. We investigated whether spontaneous, incidental affective theory of mind inferences made while reading vignettes describing social situations would produce context effects on the identification of same-valenced emotions (Experiment 1) as well as differently-valenced emotions (Experiment 2) conveyed by subsequently presented faces. Crucially, we found an effect of context on reaction times in both experiments while, in line with previous work, we found evidence for a context effect on accuracy only in Experiment 1. This demonstrates that affective theory of mind inferences made at the pragmatic level of a text can automatically, contextually influence the perceptual processing of emotional facial expressions in a separate task even when those emotions are of a distinctive valence. Thus, our novel findings suggest that language acts as a contextual influence to the recognition of emotional facial expressions for both same and different valences.     

孙中山的心理建设思想及其现实意义

心理建设思想是孙中山革命和建设理论的重要内容。目前, 学术界对孙中山的思想在哲学、政治、文化等领域, 做了较多研究, 而从心理学视角的探索还较少。孙中山非常重视人的心理对社会政治的巨大作用, 强调心理建设对于人类发展和进步的重要意义。心理建设在他的革命与建国方略中具有极为重要的地位, 他创造性地提出了“知难行易”的命题, 强调了科学认知的艰难和重要性, 体现了孙中山独特的知行观。突出了心理建设在革命与建设中的核心价值和引领作用, 主张心理建设与社会发展和国家建设相联系。在当今时代中, 孙中山的心理建设思想依旧熠熠生辉, 他的奋斗精神、思路与方法已经成为我们实现民族复兴和现代化建设的宝贵精神财富, 具有重要的启迪作用和现实意义。     

MIND UPLOADING AND EMBODIED COGNITION: A THEOLOGICAL RESPONSE

One of the more radical transhumanist proposals for future human being envisions the uploading of our minds to a digital substrate, trading our dependence on frail, degenerating “meat” bodies for the immortality of software existence. Yet metaphor studies indicate that our use of metaphor operates in our bodily inhabiting of the world, and a phenomenological approach emphasizes a “hybridity” to human being that resists traditional mind/body dichotomies. Future scenarios envisioning mind uploading and disembodied artificial intelligence (AI) share an apocalyptic category with more traditional religious eschatologies, though they differ markedly in content; therefore, the insights of embodied cognition and their uptake in technological innovation are considered as they apply to theological concerns. Theology often functions in debates over the technological future to critique or to caution. However, theologians may learn from their technological dialogue partners when it comes to the future of embodiment and its implications for the construction and practice of theology.     

Mind and epistemic constructivism: Wang Yangming and Kant

This essay explores the philosophical insights of Zhu Xi, Wang YangMing, Kant, and Husserl and therefore proposes a new epistemic constructivism. It demonstrates that a knowing mind is a constructor, not merely a mirror-like copier or a camera-like copier in the experience of knowing. It argues that just as different kinds of machine produce kinds of product of different qualities, different kinds of mind produce different kinds of knowledge; to know X is to construct belief and understanding of X that has truth. Therefore, while Kant correctly indicated that before we set out to know things in the world, we should inquire what the mind can know, Confucian masters profoundly suggest that in order to know things in the world and know better, we should constantly expand our mind to the extent that it is broad（博）, great（大）, refined（精）and profound （深）so that our mind can know millions of things in the world.     

儿童情绪表情识别的眼睛线索之发展研究

眼睛是人类识别和表达心理状态的重要脸部部位之一。本研究的目的在于考察较小的儿童能否把眼睛部位作为识别情绪表情的重要线索。共159名幼儿园和小学低年级的儿童,完成整个脸部．单独眼睛和单独嘴巴部位的情绪表情识别任务。结果发现较小的儿童通过眼睛线索识别情绪表情与通过脸部识别情绪表情的成绩同样好。最后从眼睛在心理状态识别中作用的角度进行了讨论。