When is it time to stop? When good enough becomes bad enough

This article draws on Winnicott’s concept of the good enough mother to discuss how to know whether a therapeutic situation is good enough to continue or bad enough to end. This dilemma is explored in terms of clinical syndromes, such as anorexia and pathological gambling, but focuses mainly on analyst-initiated endings, which are termed the ‘Casablanca dilemma’, based on an amplification of the ending of the film Casablanca. The author goes on to discuss such one-sided endings, drawing on interviews with 40 analysts and therapists about their clinical experience. A typology of bad enough endings is presented. The psychological differences between a good enough analysis as opposed to a bad enough one are explored through the ideas of Winnicott and Neumann.     

性别比与童年经济状况对女性长短期择偶偏好的影响：“暖男”需求变化的进化分析

基于进化领域的生命史理论,采用两种实验启动的途径探讨性别比、童年经济状况和女性长短期择偶偏好间的关系。结果表明：女性在长期择偶中更为重视男性的“好爸爸”和“好资源”,在短期择偶中更为重视男性的“好基因”;性别比在女性长期择偶的“好爸爸”偏好上具有显著主效应,在“女多男少”情境下女性对“好爸爸”的偏好水平会较“男多女少”时明显提高;性别比和童年经济状况在女性长期择偶“好爸爸”偏好上的交互效应显著：童年贫穷女性在“女多”情境下会明显提高对长期择偶“好爸爸”的偏好水平,童年富裕女性在性别失衡情境下对长期“好爸爸”的偏好保持相对稳定。     

Human action and virtue in Descartes and Spinoza

In this paper, I argue that despite undeniable fundamental differences between Descartes’ and Spinoza’s accounts of human action, there are some striking similarities between their views on right action, moral motivation, and virtue that are usually overlooked. I will argue, first, that both thinkers define virtue in terms of activity or freedom, mutatis mutandis, and thus in terms of actual power of acting. Second, I will claim that both Descartes and Spinoza hold a non-consequentialist approach to virtue, by which human actions are evaluated as virtuous or good on the basis of their motivational forces rather than their consequences. I will show further that both philosophers identify virtue qua free action with the highest good (summum bonum), and thus with that which is to be sought for its own sake and not as a means to anything preferable to it.     

基于微信平台的研究生积极心理干预

积极心理学提出三件好事(three good things,TGT)练习可有效减轻抑郁症状,提升幸福感和心理健康。为检验基于微信社交平台的“三件好事”练习(TGT-SN)能否提升幸福感,本研究招募北京某高校研究生232名,自愿加入三个被试组(TGT-SN组133人,TGT组53人,对照组46人),体验、评估40天TGT前后及干预后一个月幸福感、抑郁水平、人际关系以及干预效果。研究发现抑郁得分持续改善,其他问卷得分无显著差异,但被试自评干预效果评估确认练习有积极作用。TGT练习效果有限,涉及方法有效性、样本量、参与者动机以及外部影响因素等,未来可基于优秀传统文化开展进一步研究以提高被试依从性及主动健康行为。     

Inner Harmony and the Human Ideal in Republic IV and IX

This paper presents an interpretation of Plato's moral psychology in two books of the Republic that construes Plato as adopting a strong unity for the moral agent. Within this conception reason influences both emotion and action directly. This view is contrasted with the current prevailing interpretation according to which all three parts of the soul have their own reason, feeling, and desire. The latter construal is shown to be both philosophically weak, and less plausible as a historical reconstruction.     

Paying for sanctions in social dilemmas: The effects of endowment asymmetry and accountability

The present research examines whether or not endowment asymmetry leads those with many endowments to contribute more than those with few endowments towards the public good (i.e., a first-order dilemma), but also towards the implementation of a sanctioning system (i.e., a second-order dilemma). In Experiment 1, we found that those with many endowments contributed more than those with few endowments in a public good dilemma without a sanctioning system present, whereas those with many endowments did not contribute more than those with few endowments toward the implementation of a sanctioning system. The latter effect, however, was eliminated when participants were accountable (i.e., when expectations that they would have to justify their decisions to others in the group were high). Experiment 2 showed that when participants were accountable, the contributions of those with many endowments (and not those with few endowments) toward the sanctioning system increased, but only when they perceived the group to be more self-evaluative in terms of morality (i.e., high-evaluation expectancy). Experiment 3 showed that this effect of evaluation expectancy only emerged when participants were accountable to the whole group rather than to only one group member.     

Sort out your neighbourhood

Axelrod (The evolution of cooperation, 1984) and others explain how cooperation can emerge in repeated 2-person prisoner’s dilemmas. But in public good games with anonymous contributions, we expect a breakdown of cooperation because direct reciprocity fails. However, if agents are situated in a social network determining which agents interact, and if they can influence the network, then cooperation can be a viable strategy. Social networks are modelled as graphs. Agents play public good games with their neighbours. After each game, they can terminate connections to others, and new connections are created. Cooperative agents do well because they manage to cluster with cooperators and avoid defectors. Computer simulations demonstrate that group formation and exclusion are powerful mechanisms to promote cooperation in dilemma situations. This explains why social dilemmas can often be solved if agents can choose with whom they interact.     

"三世"概念与"善恶报应"--佛教中国化的一个范例分析

印度佛教中的“三世”说和因果报应论是对中国人的宗教思想和信仰产生重大影响的理论。然而中国佛教的因果报应论已经不再是原本意义上的印度佛教思想,其中掺杂了大量的中国传统思想。本文考察印度佛教的三世概念、因果报应论与中国灵魂论和善恶报应思想的融合过程,并试图通过佛教的中国化过程来说明佛教理论的变化与发展。     

Applying a logic of appropriateness to understand behavioral differences between common resource dilemmas and public good dilemmas

Common resource dilemmas (CRDs) and public good dilemmas (PGDs) are distinct types of social dilemmas, yet they model the same underlying conflict between the collective interest and one's self-interest. Here, we study and interpret behavioral differences between these two main types of social dilemmas by applying a logic of appropriateness. In two experiments, we argue and demonstrate that CRDs, relative to PGDs, evoke higher levels of cooperation, because taking from collective property (in CRDs) is generally considered less appropriate than not giving from personal property (in PGDs). Importantly, these differential considerations of appropriateness are reflected not only in the willingness to cooperate but also in the willingness to punish and reward others' (non)cooperative behavior. Taken together, the findings reveal that CRDs and PGDs elicit different norms of appropriateness.     

谈谈中国临床试验研究中受试者权益保障问题

随着国家《药品临床试验管理规范》的颁布与实施,我国新药临床试验研究水平有相当的提高,但也存在着一些问题。其中包括保护受试者权益问题。国家GCP有关章节中明确指出要保护受试者权益。并有具体规定,但在执行中尚有出入,如试验方案未经伦理委员会批准,未向受试者告知试验内容。或告知的不够充分,甚至在未签署知情同意书时就开始试验等。为此,我国采取了相应的措施,如设立药品临床研究培训中心;定期对临床试验基地的研究者以及相关人员如与试验有关的医师,药师及申办者进行GCP培训,基地审核制度,以法律手段来保证受试者权益等。