孟子对传统天命报应论的创造性转化--兼论性善论的价值合理性

在建立以性善论为核心的道德天命观过程中,文化根基的问题观照和传统文化的资源借续是孟子的理论立足点。通过以性善言天善、以心性的价值合理性印证天命的价值理性和“德福合一”的新解释,孟子重建了人的道德信仰,完成了对天命报应论的全新构想。心性的价值合理性与天命的价值理性之间的相互印证,是孟子性善论及其天命观中最有创意的理论运思。     

标准参照测验及其等级线信度的概化理论分析

在测量工作中,误用经典测验理论方法估计标准参照性测验的整体信度和等级线决策信度的情况非常突出。如,无论测量设计是交叉的还是嵌套的,也无论测验结果是做常模参照性解释,还是做标准参照性解释,测验工作者往往只报告克龙巴赫α系数或经典测验理论中的其它少数几个信度指标,而误把整体信度作为等级线信度的现象则更加普遍,这是十分不妥的。本文借用概化理论中的可靠性指数Φ和Φ(λ)公式,分别针对交叉设计和嵌套设计,就标准参照性测验的整体信度和等级分数线决策信度的估计问题进行了探讨。用数据演示的方法比较了交叉设计与嵌套设计在估计标准参照性测验整体信度方面的差异,展示了等级决策分数线决策信度的估计方法。     

Planning ahead: college seniors’ concerns about career-marriage conflict

Career-marriage conflict (CMC) reflects the reality that for many college seniors, the next decade of their lives will be spent launching a career, often a very demanding one, building a long-term romantic relationship, and coordinating the demands of two careers. We focus on the antecedents and correlates of these concerns. Based on social-role theory, we hypothesized that seniors whose mothers worked outside the home while the seniors were children would express less concern about CMC than seniors with at-home mothers. We also hypothesized that seniors’ expectations about the timing of their marriages and childbearing relate to their concerns about CMC, with students who plan to delay family formation having fewer CMC concerns. These hypotheses were supported through an analysis of secondary data from a sample of 324 college seniors at a private university in the Northeast.     

On the logic of psychoanalytic theory

Psychoanalytic theory shows some specific features and problems. It exists in a number of variations, according to different schools as well as cultural and subcultural conditions, with different understandings even of core concepts. Instead of producing definite knowledge, results remain uncertain. They vary in use and imply a permanent reworking of ideas and conceptions. This is the effect of the kind of theory psychoanalysis has to use. Since psychodynamics are a special kind of heterogeneous, changing, always different, emergent-in a word, autopoietic-reality, psychoanalysis cannot use the methods of a denotative theory (algorithmic reduction leading to strictly defined and formulated calculations) but has to use connotative theories. Connotative theories use open concepts which provide an active and flexible access to autopoietic reality. They are able to cope with the difference between singularities as well as with the distance between general logic and empirical reality. Problems tied to this possibility are structural fuzziness, a dependence on forms of use, multiple paradigms and difficulties in legitimation and balance of theories. This causes problems of institutionalisation. These problems are not a sign of immaturity but the normal way in which connotative theories appear and develop. They can therefore not be eliminated but only be treated in a better way.     

A Buddhist contribution to the psychoanalytic psychology of self

The author attempts to integrate the concepts of self used in psychoanalytic theory with the understanding of the nature of self as explained within the Buddhist meditative tradition. He divides different concepts of self in psychoanalytic theory into three major levels of consciousness and abstraction: self as experience, representational self and self as system. The representational level is defined as consisting of unconscious organizing structures of interaction: the system level is a hierarchically higher organization of representations, while the experiential level consists of the moment-to-moment flow of consciousness. He argues that for the sake of theoretical clarity these levels should be differentiated in discussions of self. He then describes the Buddhist psychology of self and tries to show how this perspective can enrich psychoanalytic understanding of the experiential self and of narcissism, which in Buddhist language would be described as clinging to (seeking or avoiding) images of self that arise in the mind. Last, he describes a model of therapeutic development using different levels of self and the interrelationship between them, showing how psychoanalytic psychotherapy and Buddhist insight meditation emphasize different levels of self using complementary rather than mutually exclusive methods.     

Languages for Gestalts of line patterns

Any formal model of visual Gestalt perception requires a language for representing possible perceptual structures of visual stimuli, as well as a decision criterion that selects the actually perceived structure of a stimulus among its possible alternatives. This paper discusses an existing model of visual Gestalt perception that is based on Structural Information Theory. We investigate two factors that determine the representational power of this model: the domain of visual stimuli that can be analyzed, and the class of perceptual structures that can be generated for these stimuli. We show that the representational power of the existing model of Structural Information Theory is limited, and that some of the generated structures are perceptually inadequate. We argue that these limitations do not imply the implausibility of the underlying ideas of Structural Information Theory and introduce alternative models based on the same ideas. For each of these models, the domain of visual stimuli that can be analyzed properly is formally defined. We show that the models are conservative modifications of the original model of Structural Information Theory: for cases that are adequately analyzed in the original model of Structural Information Theory, they yield the same results.     

PEIRCEAN APPROACHES TO EMERGENT SYSTEMS IN COGNITIVE SCIENCE AND RELIGION

Cognitive science and religion provides perspectives on human cognition and spirituality. Emergent systems theory captures the subatomic, physical, biological, psychological, cultural, and transcendent relationships that constitute the human person. C. S. Peirce's metaphysical categories and existential graphs enrich traditional cognitive science modeling tools to capture emergent phenomena. From this richer perspective, one can reinterpret the traditional doctrine of soul as form of the body in terms of information as the constellation of constitutive relationships that enables real possibility.     

Why and how to use virtual reality to study human social interaction: The challenges of exploring a new research landscape

As virtual reality (VR) technology and systems become more commercially available and accessible, more and more psychologists are starting to integrate VR as part of their methods. This approach offers major advantages in experimental control, reproducibility, and ecological validity, but also has limitations and hidden pitfalls which may distract the novice user. This study aimed to guide the psychologist into the novel world of VR, reviewing available instrumentation and mapping the landscape of possible systems. We use examples of state-of-the-art research to describe challenges which research is now solving, including embodiment, uncanny valley, simulation sickness, presence, ethics, and experimental design. Finally, we propose that the biggest challenge for the field would be to build a fully interactive virtual human who can pass a VR Turing test – and that this could only be achieved if psychologists, VR technologists, and AI researchers work together.     

Virtual reality: A new track in psychological research

One major challenge of social interaction research is to achieve high experimental control over social interactions to allow for rigorous scientific reasoning. Virtual reality (VR) promises this level of control. Pan and Hamilton guide us with a detailed review on existing and future possibilities and challenges of using VR for social interaction research. Here, we extend the discussion to methodological and practical implications when using VR.