孟子荀子教育思想比较

孟子和苟子分别以“性善论”和“性恶论”为教育思想的道德基础。在教育方法上孟子强调由内而外,“反求诸己”的自我教育;而苟子强调外在的礼义教化,“隆礼”、“尊师”。他们教育的目的都是为了实现儒家的“仁政”。     

小学五年级语文学优生与学困生阅读知觉广度的眼动研究

本研究以眼动仪为工具,采用移动窗口范式来考察小学五年级语文学优生和学困生的阅读知觉广度。实验结果发现,小学五年级语文学优生的阅读知觉广度范围为注视字左侧一个汉字到注视字右侧三个汉字,小学五年级语文学困生的阅读知觉广度范围为注视字左侧一个汉字到注视字右侧两个汉字。小学五年级语文学优生的阅读知觉广度比学困生更大。     

Philosophy, Psychology, and Public Policy Aspects of Well-Being All Wrapped in One Book Designed to Ruffle Your Feathers

This is a book review of Daniel M. Haybron’s book titled The Pursuit of Unhappiness: The Elusive Psychology of Well-Being, published by Oxford University Press, 2008.

人为什么要有道德?(上)

本文从道德哲学的角度提出“人为什么要有道德?”的问题,并尝试给出某种解答。通过“善(好)生活”、“利益(关系)”和“人性(潜能)”三个核心概念,作者力图阐明道德之于人类生活的内在性,并从人类的生活目的、行为方式和人性潜能三个基本方面,揭示人类道德生活所内含的美德一目的论与规范一道义论之双重维度。     

The precarious power of a strongly worded letter: Political correspondence,Lutheran theology,and civic participation

Facing political decisions involving local issues or systemic injustice, we sometimes decide to write a letter. Opinion pieces in the town newspaper, online posts about current events, and letters sent to elected officials all share the presumption that putting words on a page can make the political community a better place. This article examines these practices and the reasoning that supports them by connecting Martin Luther's theology of good works with insights from political theory and current debates about civic participation. Luther claims that good works are needed to discipline the body and serve the neighbor in love. This theological framework is offered as a guide for assessing the value and functions of political correspondence. It contends that writing letters serves to discipline individual and collective political bodies, developing needed skills for sharing and receiving the claims we make while resisting temptations that pull us towards indifference, cynicism, or self-righteous assurance. Letters should be seen as invitations of service and neighbor love that display our competence and commitment to others. Letter writing, as a good work, is risky in that the goodness of our labors remains an open question. The analysis here offers guidance for assessing our better and worse reasons for political postings, whether on the church door or elsewhere.     

The Overclaiming Questionnaire: A good way to measure faking?

We evaluated the validity of the Overclaiming Questionnaire (OCQ) as a measure of job applicants’ faking of personality tests. We assessed whether the OCQ (a) converged with an established measure of applicant faking, Residualized Individual Change Scores (RICSs); (b) predicted admission of faking and faking tendencies (Faking Frequency, Minimizing Weaknesses, Exaggerating Strengths, and Complete Misrepresentation); and, (c) predicted the aforementioned measures as strongly as RICSs did. First, 261 participants were instructed to respond honesty to an extraversion measure. Next, in a mock job application, they filled out the extraversion measure again, as well as the OCQ. The OCQ only weakly predicted RICSs (r = .17), Faking Admission (r = .18), and Faking Frequency (r = .15), and it failed to correlate significantly with Minimizing Weaknesses, Exaggerating Strengths, and Complete Misrepresentation. Moreover, the OCQ performed significantly worse than RICS in predicting Faking Admission, Faking Frequency, Minimizing Weaknesses, Exaggerating Strengths, and Complete Misrepresentation. We urge caution in using the current version of the OCQ to measure faking, but speculate that the innovative approach taken in the OCQ might be more effectively exploited if the OCQ content were tailored to the specific job that applicants are being tested for.     

Views of a good life and allostatic load: Physiological correlates of theories of a good life depend on the socioeconomic context

This research examines the relationship between one’s theory of a good life and allostatic load, a marker of cumulative biological risk, and how this relationship differs by socioeconomic status. Among adults with a bachelor’s degree or higher, those who saw individual characteristics (e.g. personal happiness, effort) as part of a good life had lower levels of allostatic load than those who did not. In contrast, among adults with less than a bachelor’s degree, those who saw supportive relationships as part of a good life had lower levels of allostatic load than those who did not. These findings extend past research on socioeconomic differences in the emphasis on individual or relational factors and suggest that one’s theory of a good life has health implications.     

Is the good life characterized by self-control? Perceived regulatory success and judgments of life quality

To what extent do people view self-control as central to achieving a healthy, high-quality life? While scientific evidence strongly supports the notion that self-control is associated with successful adaptation and optimal functioning, we examine whether individuals connect this trait with positive outcomes. In Study 1, participants rated the likelihood that an individual with high self-control (or self-esteem) would experience good health and a high-quality life. Studies 2–3 experimentally portrayed a target person as high or low in self-control (and self-esteem) before participants rated the target on an array of positive outcomes. Across studies, self-control was perceived as less strongly connected with a high-quality life than self-esteem. Mediation analyses suggest that people link self-esteem (but not self-control) with healthy behaviors that, in turn, lead to superior perceived physical and psychological health. While self-esteem is strongly associated with lay concepts of the good life, the importance of self-control may be comparatively under-recognized.     

Anger and the virtues: a critical study in virtue individuation

Aristotle and others suggest that a single virtue – ‘good temper’ – pertains specifically to anger. I argue that if good temper is a single virtue, it is constituted by aspects of a combination of other virtues. I present three categories of anger-relevant virtues – those that (potentially) dispose one to anger; those that delay, mitigate, and qualify anger; and those required for effortful anger control – and show how virtues in each category make distinct contributions to good temper. In addition to clarifying the relationship between anger and the virtues, my analysis has theoretical implications for virtue individuation more generally, and practical implications for character cultivation.     

论老子首倡人性善

老子是第一个提出人性善的哲学家。从他的宇宙生成论、人性修养论可以看出老子是主张人性善的。老子认为人性变坏的原因主要是客观事物的影响和世俗教育,"复归于婴儿"是老子人性修养论的总纲,其复归美好天性的主要措施是:反对享乐品的出现,反对世俗的教育。