两汉时期的性习心理思想

能够代表汉代200余年历史进程的性习心理思想的主要观点可以概括为：《淮南子》的“循天返朴说”、董仲舒的“性待教为善说”和王充的“性有善恶,教可异化说”。这些观点不仅在当时能够集时代之大成,就是今天,对现代心理学研究仍有启发和借鉴的价值。     

Doing Pentecostal Civic Engagement in the Squatter Area of Lower Rock Quarry,Baguio City,Philippines

Pentecostals are frequently placed on the sidelines of civic engagement, seen as participating less in public life because of their preoccupation with other‐worldly eschatology and their one‐way‐ticket evangelistic efforts. This study does not share the above view, but argues that Pentecostal civic engagement 1 has been increasingly recognized as resource capital that empowers the lives of the poor. This paper investigates the impact of Pentecostal/charismatic religion on civil society, asking what contribution the study of “spirit empowered” religion can make to our understanding of the role of religion in human society. Using a quantitative and qualitative approach to flesh out empirical evidence, this study reveals what Filipino Pentecostals believe and practise with regard to civic engagement. It provides a case study of findings to further point out that Pentecostals in the Philippines are not on the sidelines of civic engagement, but are one of the religious players in the creation of a just and loving society.     

Virtue and the Good Life in the Early Confucian Tradition

This essay examines the role of virtue and the status of non‐moral goods in conceptions of the good human life through an exploration of the thought of Confucius and Mencius. Both Confucius and Mencius lived in quite similar worlds, but their conceptualizations of the world differed from each another. This difference led them to hold different views on the role of virtue and the status of non‐moral goods. On the one hand, Confucius highlighted the self‐sufficiency of virtue, but he acknowledged and appreciated the intrinsic and instrumental value of non‐moral goods. On the other hand, while Mencius underscored the role of virtue as the best means to the best ends, he tried to depreciate the value of non‐moral goods. As a consequence, even though their conceptions of the good life were essentially predicated on virtue, they parted company concerning the status of non‐moral goods in human life.     

Faking on self-report emotional intelligence and personality tests: Effects of faking opportunity, cognitive ability, and job type

We assessed the combined effects of cognitive ability, opportunity to fake, and trait job-relevance on faking self-report emotional intelligence and personality tests by having 150 undergraduates complete such tests honestly and then so as to appear ideal for one of three jobs: nurse practitioner, marketing manager, and computer programmer. Faking, as expected, was greater (a) in higher-g participants, (b) in those scoring lower under honest conditions (with greater opportunity to fake), and (c) on job-relevant traits. Predicted interactions accounted for additional unique variance in faking. Combining all three factors yielded a “perfect storm” standardized difference of around 2, more than double the overall .83 estimate. Implications for the study of faking are discussed.     

The influence of item order on intentional response distortion in the assessment of high potentials: Assessing pilot applicants

An experiment was conducted to investigate the effects of item order and questionnaire content on faking good or intentional response distortion. It was hypothesized that intentional response distortion would either increase towards the end of a long questionnaire, as learning effects might make it easier to adjust responses to a faking good schema, or decrease because applicants' will to distort responses is reduced if the questionnaire lasts long enough. Furthermore, it was hypothesized that certain types of questionnaire content are especially vulnerable to response distortion. Eighty‐four pre‐selected pilot applicants filled out a questionnaire consisting of 516 items including items from the NEO five factor inventory (NEO FFI), NEO personality inventory revised (NEO PI‐R) and business‐focused inventory of personality (BIP). The positions of the items were varied within the applicant sample to test if responses are affected by item order, and applicants' response behaviour was additionally compared to that of volunteers. Applicants reported significantly higher mean scores than volunteers, and results provide some evidence of decreased faking tendencies towards the end of the questionnaire. Furthermore, it could be demonstrated that lower variances or standard deviations in combination with appropriate (often higher) mean scores can serve as an indicator for faking tendencies in group comparisons, even if effects are not significant.     

Effect of inequality on cooperation: Heterogeneity and hegemony in public goods dilemma

We conducted two studies to explain inconsistent findings on the effect of resource inequality based on two properties of heterogeneity: (a) level of inequality and (b) asymmetry of resource distribution. We confirmed that symmetrically heterogeneous groups cooperated less than homogeneous groups did. We also found that larger resource inequality led to less cooperation. More importantly, the effect of inequality was different among groups with different distributions of resources – cooperation declined in groups with a symmetrical distribution of resources but did not decline in groups with a hegemonic distribution. Hegemonic distribution also affected psychological states as resource inequality changed. High endowment members reported higher self-efficacy when distribution was hegemonic than symmetric. However, they also reported more fear of being a sucker in hegemonic groups.     

Good government and the vocation of citizenship: A Lutheran perspective

Martin Luther considered governmental authority to be one of the structures through which God exercises providential care of the created world. Consequently, government and civil society are dimensions of life in which one lives out the divine calling to serve one's neighbors. This theological perspective offers a distinct contribution to discussions of the appropriate role of religion in the public square. God's desire for justice for all is the criterion by which to evaluate specific governments, policies, and officials. The goal of justice provides a common framework within which Christians can work for the common good with those of other faiths and no faith.     

Property rights, genes, and common good

This paper applies aspects of Hugo Grotius's theologically informed theory of property to contemporary issues concerning access to the human DNA sequence and patenting practices. It argues that Christians who contribute to public debate in these areas might beneficially employ some of the concepts with which he worked--notably "common right," the "right of necessity," and "use right." In the seventeenth century, wars were fought over trading rights and access to the sea. In the twenty-first century, information and intellectual property are the issues of the day. Grotius's writings serve to correct the overemphasis in modern liberalism on individual rights, and have practical application to the debate concerning the reduction of the human genome to the status of private property.     

Homelessness in the United States: Assessing Changes in Prevalence and Public Opinion, 1993–2001

A national survey was administered in 1993-1994 (N = 360) and repeated in 2001 (N = 435) to assess the prevalence of homelessness as well as attitudes, opinions and knowledge regarding homelessness. No significant changes in prevalence were found, despite a strong US economy during most of the 7-8 year period. Respondents in 2001 had less stereotyped views of homeless people and were more supportive of services, but came to see homelessness as a less serious problem that was less often due to economic factors. This "mixed" set of findings may reflect both beliefs on the benefits of a good economy and an increased awareness of the complexity of homelessness. Across the surveys, younger, female, liberal, and less wealthy respondents demonstrated more sympathetic attitudes towards homeless people.     

The Constancy of the Stanford-Binet IQ from Three to Five Years

Kindergarten and first-grade children giving nonintentional moral judgments were divided into three equated groups (Ns = 6), in each of two studies. Two groups performed with models (adult or peer) giving intentionality responses, with the third a control. During training, three Ss and three models in a group performing alternately were given social reinforcement for intentionality responses to Piaget-type stories. On an immediate posttest, both training groups in each study showed significant intentionality response gains from pretest and significantly exceeded their control group (ps < .05), while not differing significantly from each other. In study #2, a delayed posttest showed similar training durability for both training groups; both increased nonsignificantly in intentionality responses, continuing to exceed the controls (ps < .05).