语言和文化影响颜色认知：直接语言效应抑或间接语言效应?

语言和文化对颜色认知的影响存在着直接语言效应和间接语言效应的争论。直接语言效应是指在识记颜色时人先将颜色转换成颜色名称, 再认时通过匹配保留在记忆中的颜色词与目标颜色名称来完成任务。颜色类别知觉是语言策略的结果。间接语言效应是指语言和文化塑造颜色知觉表征, 形成了一个曲形颜色知觉空间, 将人们的注意引向语言和文化定义的颜色类别分界。即使没有语言策略的参与, 类别效应也会出现。颜色文化是民族文化的重要组成部分。绿色和红色在维吾尔族和汉族的语言和文化中分别具有重要的意义。采用颜色相似性判断、颜色分类和颜色再认任务, 考察维吾尔族和汉族的大学生对红、绿的认知, 探查语言和文化对颜色认知的影响及其性质。结果表明, 与汉族相比, 维吾尔族对绿色的辨认、分类和再认存在反应优势, 对红色认知存在反应劣势。与颜色辨认反应比, 两个民族的颜色再认反应时显著长。整个研究表明, 语言和文化对颜色认知的影响存在着间接语言效应, 语言与文化塑造个体的颜色知觉空间。     

试论郑玄易数哲学

本文从气数、蓍数、九宫数三个方面论述了郑玄易数哲学 ,分析了其在易学和哲学中的意义和作用。指出作为经学家的郑氏通过注释和阐发《易纬》 ,探讨数在宇宙起源和发展的作用 ,其思想深度和广度并不比其他思想家逊色 ;其蓍数说直接影响后世易学家注经 ,也是宋人“河图”之根据 ;其九宫数说是宋人“洛书”之根据 ,是借助天文学等自然科学对当时天人关系作的一种新论证     

论汉代交友之礼

朋友在个人的成长过程中起着非常重要的作用,朋友之间交往要以礼相待,汉代人们交友之礼主要体现在真诚守信、礼让互谅、规过劝善、不论贫富贵贱、友爱互助、患难与共等方面,了解汉代交友礼仪,对于当今社会如何促进人际关系的和谐具有启迪和借鉴意义。     

Psychological Contours of Multicultural Feminist Hermeneutics: Han and Relationality

The two key psychological contours, han and relationality, in interpreting and understanding biblical texts among Korean/Asian North American women are discussed. The Old Testament biblical narrative of Jephthah’s daughter (Judges 11) is employed in order to demonstrate how the concepts and the interconnectedness of han and relationality are being played out in the minds of Korean/Asian North American women. Some practical suggestions are offered for preachers, Bible teachers, pastoral counselors, and caregivers in assisting Korean/Asian North American women with their hermeneutical processes.

贵州汉族与少数民族中学生成就动机与成功恐惧比较研究

为了探讨汉族与少数民族中学生在成就动机和成功恐惧方面存在的差异,为教育工作者更好地了解和把握少数民族中学生心理特点,运用成就动机问卷和投射测验比较研究了977名贵州汉族与少数民族中学生的成就动机与成功恐惧。结果表明:汉族与少数民族中学生在成就动机上差异不显著,但重点中学少数民族学生在避免失败的动机上显著高于重点中学汉族学生;男、女中学生均存在成功恐惧,少数民族城市中学生的成功恐惧显著高于汉族城市中学生;少数民族中学生在事业恐惧方面显著高于汉族中学生;成就动机与成功恐惧无显著相关。     

谈《疏五过论》的五种过错对当今医生的教育意义

传统的医学道德观认为：“医乃仁术”、“生命至贵”等就是“‘大医精诚”。医者要做到“大医精诚”,就要避免《疏五过论》中医者的五种过错,使患者保持健康的生命。所以,医生要以严谨认真的工作态度,充分了解患者的病情;以生物心理社会医学模式来处理患者;不能急功近利,追求名誉,应常怀仁爱之心建立和谐的医惠关系。医生处理患者的态度及自身的道德修养直接影响患者的健康和生命,这种理念应该成为医生终生追求的目标,这样才能顺应新医改的要求。     

Chosŏn-Centrism and Japan-Centrism in the Eighteenth Century: Han Wŏn-chin vs. Motoori Norinaga

The eighteenth century was a peaceful era for East Asia, ruled by the emperors of Ching. However, intellectuals who refused to accept the Great Ching order appeared in Chos?n and Japan. They developed homeland-centric ideologies. This article compares the Han W?n-chin (韓元震, 1682–1751)‘s Chos?n-centrism with the Motoori Norinaga (本居宣長, 1730–1801)’s Japan-centrism. There is a lot of research about the Norinaga’s Japan-centrism in Japanese academia, which contains both aspects of the culture theory and order theory. In Korea, however, discourse about Chos?n-centrism is still ongoing argument under the concept of ‘Chos?n’s Sino-centrism (朝鮮中華主義)’. I would like to pay attention to that, although homeland-centrism is constructed with two aspects, which are theories of international order and culture, the Chos?n’s Sino-Centrism related discourse only discuss about culture theory aspect. Therefore, comparing Japan-centrism, which contains both culture and order parts, I will point out the problem of Chos?n’s Sino-centrism discourse has, and assert that when Han W?n-chin came up with the idea of a Chos?n-led world, Chos?n-centrism had born with both aspects of culture and order. In order to reveal the Chos?n-centrism, I will use a new concept called ‘Zhonghua Community (中華共同體)’.     

Does Han Fei have a conception of justice?

Han Fei’s political theory is widely characterized as eschewing any connection with morality; so, can he have any conception of justice? In this paper, I accept the interpretation of Han Fei jettisoning any moral commitment, but I argue that he gives heed to an understanding of justice. This conception of justice arises naturally from the ordinary human sentiment of resentment for wrongs done and becomes a moral staple in the consciousness of ordinary people. Such a conception of justice has these features: all and only the guilty receive punishment, and the punishments are in some sense proportionate to the crime. Since disregarding this popular conception of justice results in resentment and political instability, Han Fei, without any moral commitment to it, accepts the popular conception of justice on prudential and consequentialist grounds.     

齐鲁人与两汉地方治安

各级地方官作为维护治安职能的主要承担者,是关系地方治安好坏与否的关键因素。两汉社会的治安问题主要集中于三个方面：一是以豪强大姓为主、对社会治安严重破坏的地方恶势力;二是遭遇天灾人祸的诸多灾民、流民;三是官逼民反,以农民为代表的社会下层反抗势力。针对这些不同情况、不同性质的问题,许多齐鲁籍官吏采取了不同的措施和方法,并且留下大量施政范例,在社会治安方面为后人提供了有益的借鉴。     

汉易卦气学的理论原理

汉易卦气学中阴阳二气消长运行的原理保留了先秦《易传》和《礼记.月令》中尊重自然规律的思想,同时也发展了《月令》中的阴阳灾异思想;天人感应的原理是源自《洪范》“五事”“五征”思想,而于战国后期以来被加以充分发挥并在技术上加以细化的天人感应论;五行生克原理是用来说明造成某种灾异的具体原因的,对卦气占筮体系的建立有重要作用;由五行生克理论派生的五行运数理论,主要被用于讲王朝兴衰更替问题,阴阳二气消长运行的理论对于气论哲学的发展还是有积极影响的。天人感应理论有为人道正义寻求支撑的意义,但卦气学繁复的技术细节冲淡了这种意义,而用五行运数理论解释世运兴衰朝代更替,在本质上与天人感应学说是有矛盾的。