创造力测量手段——同感评估技术（CAT）简介

同感评估技术（consensusassessmenttechnique）,又称主观评价法,是Amabile于1982年提出的评价创造力的一种方法。文章简要回顾了同感评估技术出现之前,基于发散思维测验的创造力评价法及其局限性。人们在寻求新的创造力评价方法的过程中,提出了同感评估技术。文章重点介绍了同感评估技术的理论基础,即它的同感定义和概念定义,然后说明了同感评估技术的具体使用方法、发展,以及在各领域的应用情况。最后,通过与创造性思维测验的比较,对同感评估技术作了评价,指出了CAT的优势和存在的问题     

Book Reviews

Books Reviewed:
Daniel Chirot and Martin E. P. Seligman (eds.), Ethnopolitical Warfare: Causes, Consequences, and Possible Solutions
David Patrick Houghton, U.S. Foreign Policy and the Iran Hostage Crisis
Yoram Peri (ed.), The Assassination of Yitzhak Rabin
Peter Suedfeld (ed.), Light from the Ashes: Social Science Careers of Young Holocaust Refugees and Survivors     

“象”模型：易医会通的交点——兼论中医学的本质及其未来发展

易学与中医学的会通问题历来是一个有争议的问题,本文从一个特定的层面即思维方式的层面探讨了这一问题,提出“象”思维是医易学共同的思维方式,是医易会通的交点。“象”思维包括“象”思维方法和“象”思维模型,本文认为“象”思维方法是一种模型思维方法,“象”思维模型有卦爻模型、阴阳模型、易数模型,五行模型、干支模型等多级同源、同质、同构的子模型。文章进而探讨了“象”思维具有整体性、全息性、功能性、关系性、超形态性、时序性以及重直觉、体悟、程式、循环的特征,指出这一特征正是中医学理论的本质。中医学与西医学的本质差别就是“模型论”与“原型论”的差别,两者各有优劣。文章还从“象”模型角度提出了“修补”中医思维方式、促进中医学术发展的中医未来观。     

The Relationship of Cognitive Development to Age, When Education and Intelligence Are Controlled For

In this study 165 volunteers aged 18–87 were recruited from educational, employment, church, and social organizations and administered 3 paper-and-pencil instruments: the Quick Test, a measure of verbal–perceptual intelligence; the Scale of Intellectual Development, a Perry measure of cognitive development; and an inventory of life experiences. Age was found to be negatively related to cognitive development, as was extent of participation in community or church activities, whereas intelligence and education were positively so related. Less dualistic thinking and more relativistic thinking were related to higher educational achievement. Nevertheless, dualistic thinking was found to increase among older age groups, even with intelligence and education controlled for.     

Intentional Faith: An Alternative View of Faith Development

Faith was defined as the search for an integrating center of value and meaning that is cognitional in nature, developmental in process, and transcendental in its dimensions. An original psychometric measure was constructed and tested in two samples in a midwestern metropolitan area. The life span sample of Catholics (N = 509) ranged in ages 18–84, median age 49. Respondents were 40% male, 60% female. The sample of college students (N = 303) had a mode age of 19, but was ethnically and religiously diverse. The results indicated that the covariance structure of the scale was equivalent for the two samples. The scale clearly measures 4 independent aspects of faith: Self and Moral development, God and Death, Ritual, and Authority. Reliability was established for four developmental Ways of Faith, based on Bernard Lonergan's intentionality analysis: Common Sense Faith, Thoughtful Faith, Responsible Faith, and Transcendent Faith. The data suggested that faith development may be best conceived as a continuous reworking of one's faith, rather than a sequence of acquisition and abandonment of beliefs. A mixed pattern of modest gender, age, and attachment effects was found for the Ways of Faith. A measure of self-church identification was found to be a consistent correlate of faith development.     

TECHNO‐SECULARISM AND “REVEALED RELIGION”: SOME PROBLEMS WITH CAIAZZA'S ANALYSIS

Abstract. Instead of focusing my remarks on John Caiazza's interesting and important thesis about the way in which modern technology is drastically secularizing our culture today, I examine the frame within which he sets out his thesis, a frame I regard as seriously flawed. Caiazza's argument is concerned with the broad range of religion/science/technology issues in today's world, but the only religion that he seems to take seriously is what he calls “revealed religion” (Christianity). His consideration of religion is thus narrow and cramped, and this makes it difficult to assess properly the significance of what he calls techno‐secularism. I suggest that employing a broader conception of religion would enable us to see more clearly what is really at stake in the rise of techno‐secularism. Instead of defining the issues in the polarizing terms of revealed religion versus secularity, I argue for a more integrative approach in which concepts are developed that can bring together and hold together major religious insights and themes with modern scientific thinking. If, for example, we give up the anthropomorphism of the traditional idea of God as creator and think of God as simply creativity, it becomes possible to integrate theological insights with current scientific thinking and to formulate the issues posed by the rise of techno‐secularism in a more illuminating way. This in turn should facilitate effective address of those issues.     

诺贝尔医学奖与美国人的情结

通过对美国历年来获得诺贝尔医学奖项目和获奖者的分析,发现美国有获奖者多、原创性成果多、基础前沿研究成果多、出自一流科研机构的获奖者多的"四多"现状.美国的获奖历史和现状带给了我们许多哲学思考.     

临床医学家的特点及其创造性研究

医学科学家尤其是临床医学科学家在创造性活动中,有着与其它学科的学者既相同又不尽相同的行为和思维特点,依据301医院百名医学家亲自撰写的巨著<名医手记>和关于创造性的理论,试图从能力、个性心理、思维三个方面对临床医学家的创造性特点做一点初浅的概括.     

脐血干细胞移植中的伦理思考

现代干细胞移植技术飞速发展。脐血干细胞移植在伦理学上具有胚胎干细胞和骨髓干细胞移植治疗不可比拟的优势,但是其伦理学上的可接受性并不等于伦理问题的消失。在脐血干细胞移植研究过程中,应该遵循伦理道德观和科学理性的原则,健康发展,造福人类。     

步入涅槃还是走向终结?——对当代医学困境的原点审视和深层反思

当代医学在享受基因时代“圣餐”的同时,也在步入一个危机频发的“问题时代”。从原点审视,造成其危机和困境的“本因”,是其核心价值系统及其动力体系的根本缺陷所致,其基本的生命观、疾病观陷入到诸多哲学困惑和认识误区,其治疗观的“对抗性思维”更是有违自然伦理的法度,这是当代医学走向更高理论平台的战略切入点。