后悔的“状态改变-状态继续”效应：一个概念框架

首先回顾了假设思维及后悔研究中的实验研究和现场研究的结果及相互之间的矛盾,总结先前研究对“做/不做”这对概念的界定。再探讨“做/不做”这对概念的不足后,作者用“状态改变/状态继续”来替代“做/不做”。在“状态改变－状态继续”框架基础上将事件分为“整体事件”和“分段事件”。研究证实“做/不做”只适合于“整体事件”而不适合“分段事件”。“状态改变-状态继续”效应的提出改变了先前研究思路,并扩大了标准理论的解释能力,将“做-不做”效应和“特例－常规”效应整合成“状态改变－状态继续”效应。同时,该框架部分地解释了长期存在于实验研究与现场研究中的假设思维所表现出的差异     

文化对中国人思维方式的影响

文化对生活于其中的人们的心理与行为有影响已是公认的事实 ,但不同的学科对文化通过什么起作用却一直存在争论 ,文化心理学的兴起对回答这个问题提供了一条值得借鉴的思路。该文通过分析 90年代以来文化心理学研究的思路、方法以及这种思路与方法在研究中国人的思维特性时的发现 ,指出对中国人思维特性的探讨能够使我们在更深的的层次上理解中国文化的影响以及东西方文化差异的根源。     

THE PRIMORDIAL ROOTS OF BEING

Abstract. Suffering, alongside the feeling of sanctity of life, pervades human experience, generating primal anxiety, which humans learn to shore up with social solidarity and with the practice of communication in religious rituals. The roots of social belonging spring from the primordial sentiments toward ethnicity, race, language, religion, customs and traditions, and region. Self–identity, mediated by mental formations derived from social relations, is composed of thinking and values. Daily experience reveals that cultural differences produce blind spots in thinking and barriers in values—-governing areas of activity, social relations, the world, and identity of being—-that impedes cross—-cultural understanding.     

Rationale for a pragma-dialectical perspective

Starting from a concept of reasonableness as well-consideredness, it is discussed in what way science could serve as a model for reasonable argumentation. It turns out that in order to be reasonable two requirements have to be fulfilled. The argumentation should comply with rules which are both problem-valid and intersubjectively valid. Geometrical and anthropological perspectives don't meet these criteria, but a critical perspective does. It is explained that a pragma-dialectical approach to argumentation which agrees with this critical perspective is indeed problem-valid and that strong pragmatic and utilitarian arguments can be given for its intersubjective validity. Thus, conventional validity is promoted for a code of conduct for discussants who want to resolve their disputes reasonably by way of a critical discussion.     

论哲学思维在医学思维活动中的作用

医学思维活动离不开哲学思维的作用。医学思维和哲学思维的主要区别表现和思辨性和抽象性两个方面。虽然哲学思维不能代替医学思维,但是,哲学思维是医学思维的一般前提,医学思想往往由哲学思想过渡而来,医学认识的突破也以哲学思维为先导。医学家自觉运用哲学思维于医学认识之中,将会使医学思维更有效地进行。     

Intuition and the socratic method: Two opposed ways of knowing?

Socratic method and intuition are two ways of knowing commonly thought as opposed. The author shows how both ways of knowing can be linked in an education that has philosophy as its armature.An earlier version of this paper was presented at theWays of Knowing conference at Appalachian State University, and published in the proceedings of that conference. Lee S. Shulman's helpful comments at that time led to this revised version. I would like to thank Jim Garrison for comments and conversation on this topic. Any errors remain my own.     

后悔的一致性模型:理论和证据

重新检验Ｇｉｌｏｖｉｃｈ和Ｍｅｄｖｅｃ的后悔时间性模型。该模型认为,与假设思维有关的短期后悔的研究结果相反,人们日常生活中最大的后悔（长期后悔）多是“不做”而不是“做”的后悔。该文认为这一理论上的矛盾来自于双方对“做／不做”概念以及“做－不做”规律适用范围的不同理解。该研究使用这一新的分类方法,发现和短期后悔一样,至少一半的长期后悔来自于“状态改变”的后悔。这此基础上提出后悔的一致性模型,认为长期     

《易经》:人类科学思维和审美思维方式的精典阐释

一本诞生于五千年前的中国古书《易经》,已经包含着深刻的现代科学数理逻辑原理,且与美学的审美逻辑原理互为支持、互为表里,使这两大类本来被认为水火不相容的领域及其独具的思维方式得到了高度完善统一的阐释。从这样的角度来看《易经》,也许会有助于目前心理学界对思维方式及逻辑问题的研究,拓开一条崭新的思路。     

大学生空间思惟的性别差异研究

本实验运用填图和拼图两项测验,通过对137名大学生被试进行研究,结果表明,就大学生这一层次而言,男女两性的空间思惟在整体上表现出的差异不具显著性,整个分布情况是:在连续分布的两端男生均高于女生。研究结果也表明,在空间思惟上,大学生也存在着明显的个性差异。     

The analysis of experience: John Dewey and Elsie Ripley Clapp on desire and thinking, 1911

Unpublished correspondence with Elsie Ripley Clapp, along with extensive notes for a 1911 course, The Analysis of Experience, provide the context for a consideration of John Dewey's discussion of the relation between desire and thinking. Dewey's philosophic point of view is portrayed as it was developing in his own mind. The unity of thought and desire, the necessity of making objects of inquiry, the identification of thinking and acting, are themes in these materials which would appear in their published form in such works as Essays in Experimental Logic, Democracy and Education, and Human Nature and Conduct. In the unpublished materials, Dewey is seen as a naturalist at work in his laboratory, reworking his ideas and acknowledging Clapp's assistance in getting Dewey to connect practical situations in life with the philosophic distinctions under development. The 1911 materials are an excellent connection between problematics in Dewey's earlier writings on ethics, epistemology, and logic, and his later writings, on the same subjects in the 1920's and 1930's.