佛教的善的思想的心理诠释

佛教的宗旨是众善奉行诸恶莫作,认为人的先天本性无分善恶,亲近善知识能形成善的心理,亲近恶知识会形成恶的心理。佛教相信善有善报恶有恶报,鼓励人们行善积德。佛教认为欲望是恶的根源,控制欲望,通过戒定慧、八正道等方式能达到善的心理状态。佛教关于善的先天本性的观点、善恶形成的思想以及善的自我修养方法符合心理学的有关规律。佛教的崇善理念及善的修养思想对于构建社会主义核心价值观的友善价值准则具有积极意义。     

Not too little, but not too much: The perceived desirability of responses to personality items

Paradigms typically employed to investigate socially desirable responding in personality assessment implicitly assume linear relationships exist between trait level and desirability but recent research has called this assumption into question. In this study, participants rated the desirability of a hypothetical applicant to one of four jobs on the basis of which five-point Likert-type scale option he/she selected when responding to personality items. Results generally indicated that the most extreme option, on the desirable side of the response scale, was rated as most desirable, but perceived desirability asymptotes with the penultimate option. The middle (neutral) option, however, was consistently regarded as being much less desirable. The occupational context also significantly moderated the patterns of desirability ratings for many items.     

Instructed faking of the HEXACO reduces facet reliability and involves more Gc than Gf

Research on the role of intelligence in the capacity to fake personality tests tends to use the Big Five and g-factor models of personality and intelligence. The current study (N = 185 university students) examines instructed faking on the HEXACO and separately considers the role of fluid intelligence (Gf) and crystallized intelligence (Gc). Results demonstrate that: (a) participants can fake the HEXACO domains and facets to about the same extent as the Big Five; (b) faking has little effect on domain reliability but reduces facet reliability; and (c) faking involves Gc to a much greater degree than Gf. Results are discussed in terms of practical applications of facet scores, and process models of faking.     

Much Ado About Something: An Ethic of the Common Good for Information Technology

As the culture of information technology grows and with it the exacerbation of associated problems, so does the body of literature that seeks to reflect on its impact and prospects. The advancements in information technology tend to be outpacing critical reflection and solid ethical analysis. The quality of the foundational ethical work done in information technology ethics has been inadequate, consisting of applied ethics or an appeal to law. This article considers how the richer perspective—the common good, as expressed through the lens of the Roman Catholic Church—can serve as a hermeneutic in the field of information technology ethics, offering a more substantial foundation to address pressing controversial issues associated with this burgeoning field and function as a guide for future developments in this industry. The common good can supplement the operative ways of appealing to law and business ethics to address crime and abuse associated with the World Wide Web with a specifically Roman Catholic paradigm and, in turn, offer a broader and richer appreciation of the societal-wide context that information technology impacts.     

Symbols Scales for Use in Beginning Reading

Bayley Mental scores were significantly related to several concurrent ratings of infant and maternal testroom behavior when firstborn black male infants were 14 months (N = 49), 18 months (N = 34), and 22 months of age (N = 32). With increasing age, social responsiveness played a relatively less important role in successful performance, while object responsiveness became increasingly important. Bayley Motor scores were related to many fewer ratings than the Mental scores. Gross Muscle Coordination was related to performance at all three ages, and Energy ratings at two of the three ages. For both the Mental and Motor scores, fewer relationships were observed at the 18-month testings as compared to the 14- and 22-month testings. By 22 months, infants scoring higher on the Bayley Mental scale had mothers who were more highly involved with their child's achievement as judged by testroom behaviors.     

择偶与人类嗓音

本文对择偶与人类嗓音之间的关系进行了深入分析。首先, 人类具有普遍的异性嗓音偏好：男性偏爱高音调的女性嗓音, 女性偏爱低音调的男性嗓音, 这种普遍偏好受到一系列跟自身婚配价值有关的因素的调节。其次, 人类的嗓音偏好跟嗓音背后的进化意义密切关联：女性化嗓音是女性生育力的线索, 而男性化嗓音是男性好基因和好资源的线索。而且, 富有吸引力的男性嗓音和女性嗓音能够预测个体的性行为和繁殖成功。再次, 富有有吸引力的人类嗓音影响个体的社会认知, 对亲密关系的维系也会带来消极影响。最后, 我们探讨了未来研究的若干方向：研究基频之外的其他嗓音参数, 探讨嗓音偏好的性选择机制、特殊群体的嗓音偏好, 以及嗓音偏好与其他认知过程的关系。     

Jean Baker Miller,MD, Visionary Pragmatist

ABSTRACT

Jean Baker Miller’s 1976 book, Toward a New Psychology of Women, was an overnight success. It struck a deep chord in many women because it was based on listening to women’s stories. Instead of seeing women through the lens of male psychology with its emphasis on separation and autonomy, Jean suggested that relationships are central to women’s experience of themselves and the world. Traits that were typically pathologized (needing other people, attending to the messages of emotions, wanting to participate in growth fostering relationships for all involved) were revisited by Jean and her colleagues who discovered strengths where others had seen weakness. The resulting work is known as Relational-Cultural Theory (RCT) and has offered new understandings of women’s and men’s development with a special emphasis on the impact of power and marginalization on personal and collective wellbeing. Jean’s work is carried forward by members of a collaborative group with whom Jean worked for many years. RCT theorists have written and edited over 20 books, 115 works in progress, and numerous chapters and articles that continue to elaborate on Jean’s groundbreaking work. RCT is applied to both clinical and social justice settings. Jean was devoted to contributing to the creation of a more just society.     

扬弃与超越——医学人文教育的重新审视与思考

目前,医学人文教育依然存在诸多问题。通过对医学人文教育现状的审视,追根溯源,重新认识人文教育的内涵,并就认识取向、课程体系、教学模式、评价方法、专业教育与人文教育的关系等方面的障碍或弊端提出扬弃与改革措施。     

UNDERSTANDING AND RESPONDING TO HUMAN EVIL: A MULTICAUSAL APPROACH

One task of religion is delivering human beings from evil within and between themselves. Defining good as well‐being or functioning well, evil as impaired functioning, and doing evil as impairing the functioning of others, this essay explores how religions in consort with other social institutions might understand and respond to evil in light of contemporary scientific knowledge. To understand evil I use a multicausal approach that includes both biological and sociocultural environmental causes. I illustrate the use of this approach by analyzing how we might understand and respond to human rage and violence.