家庭社会经济地位与青少年智慧的关系:积极教养方式和开放性人格的中介作用

以696名初高中学生为研究对象,考察家庭社会经济地位与青少年智慧的关系,以及积极教养方式和开放性人格的中介作用。结果表明：（1）家庭社会经济地位、积极教养方式、开放性人格与智慧四个变量之间存在显著正相关;（2）积极教养方式在家庭社会经济地位与青少年智慧之间起完全中介作用,但开放性人格在家庭社会经济地位与智慧之间不起中介作用,开放性人格在积极教养方式与智慧之间起部分中介作用,积极教养方式、开放性人格在家庭社会经济地位与智慧之间起链式中介作用。     

The effects of a wisdom intervention in a Christian congregation*

Psychological research on the topic of wisdom is limited in its incorporation of religion and spirituality. This gap in psychological literature may serve to limit a thorough understanding of wisdom. Positive psychology may allow for some rapprochement in wisdom and spirituality. In collaboration with leaders of a local Friends (Quaker) congregation, two studies investigated the effects of a spiritually informed wisdom intervention delivered in the context of a faith community. Participants for Study 1 consisted of 27 young adults (24 completed both the pre and post questionnaire) and a comparison group consisting of 32 young adults. The intervention was designed to increase participants’ abilities in cognitive, affective and moral domains. Significant group by time interaction effects were found among measurements of practical wisdom, post-formal thinking and subjective well-being, with those in the experimental group showing changes in the expected direction. Study 2 involved qualitative analyses of interviews with 15 of the wisdom participants regarding their changing views of wisdom. Themes emerging from the interviews included a multiple-perspectives view of wisdom, the relational nature of learning wisdom, the importance of taking a reflective perspective, and congruence between what one knows and how one lives. Implications for studying wisdom alongside religion and spirituality are considered.     

整合智慧量表的编制及信效度检验

基于智慧的德才一体理论,编制包含良好品德和聪明才智二因子的整合智慧量表,以方便取样抽取中国大陆892名青年,检验其信效度。总量表的Cronbach's α和组合信度分别为0.89和0.94。四周后重测信度为0.85。验证性因素分析发现,量表的结构效度良好,CFI=0.91,IFI=0.91,TLI=0.90,RMSEA=0.07,SRMR=0.08,也具有良好的聚合效度和区分效度。与自我评估智慧量表、三维智慧量表、开放性和心理幸福感的相关分别为0.79、0.36、0.32和0.46,与生活满意度的相关不显著(p>0.05)。这说明整合智慧量表具有良好的信效度,是测量中国青年智慧的有效工具。     

向死存在对智慧的影响:观点、机制及评价

向死存在对智慧产生了怎样的影响?三种观点及相关证据回答了这个问题,并提供了解释机制:(1)向死存在助推智慧,使人谦卑、超越、利他、公平和宽容等,其主要解释机制是创伤后成长理论;(2)向死存在阻碍智慧,引起心理不健康、自我服务偏见、内群体偏见、贪婪、物质主义等,其主要解释机制是恐惧管理理论;(3)向死存在是否助推智慧受到如自尊、权力感、自我构念、政治信念、宗教信仰等多种因素的调节。文末评价了过去研究中存在的问题,即概念界定问题、向死存在的心理阶段性问题和文化世界观的内涵问题,并提出了化解之道。     

WHAT IT TAKES TO LIVE PHILOSOPHICALLY: OR,HOW TO PROGRESS IN THE ART OF LIVING

This essay presents an account of what it takes to live a philosophical way of life: practitioners must be committed to a worldview, structure their lives around it, and engage in truth-directed practices. Contra John Cooper, it does not require that one’s life be solely guided by reason. Religious or tradition-based ways of life count as truth directed as long as their practices are reasons responsive and would be truth directed if the claims made by their way of life are correct. The essay argues that these three conditions can be met by progressors as well as sages. Making progress in how one acts in the world, and improving one’s understanding and direction through being part of a community is living a philosophical way of life. The offered view acknowledges more ways to develop the art of living and enables a broader range of people to count as living philosophically.     

The Death of a Child and the Birth of Practical Wisdom

This paper explores the notion of practical wisdom asan alternative to current formulations of criticalthinking. The practical realm is that ofill-structured problems that emerge from life aslived; it is a realm of legitimate uncertainty andambiguity that requires an ethical responsiveness orpractical wisdom. The death of a child is a case inpoint. The author identifies and examines threeaspects of practical wisdom – the ethical claims ofpartiality, a yielding responsiveness and the play ofthought – and juxtaposes them with aspects of criticalthinking. The work of Martha Nussbaum and RichardPaul are interwoven throughout the discussion. Theauthor concludes that the discourse of criticalthinking is in danger of lapsing into a form of moralescapism wherein all we are rationally responsible foris thinking correctly. Practical wisdom, on theother hand, recognizes that thinking is not simply anintellectual cognitive act of an individual but adance between the life of a child and the love of anelder, a conversation between what is and what couldbe, an openness to passionate sorrow and surprise, aplay between understanding and perception. As such,practical wisdom provides a more likely account ofliving in good faith with oneself and others.     

Sizing Things Up: Colloquial Reflection as Practical Wisdom

This essay reintroduces Rhetoric as the principle art for giving emphasis and importance to contested matters; in other words, for making things matter. In a speculative reading of the Aristotelian rhetorical tradition, Aristotle's interpretations of magnitude, contengency and practical wisdom are critically examined from both an aesthetic and an ethical-political point of view. The concluding discussion attempts to apply these same concepts to a growing dilemma in the present age. The dilemma is that monumental changes in scale have all but eroded the prospects for engaged encounters with contemporary contingency. It remains the challenge of rhetorical practice to reframe actions and events so that they and we may hold some hope for an engaged civic life.     

In Defense of Seeking Wisdom

Abstract: Steven Yates has criticized my claim that we need to bring about a revolution in the aims and methods of academic inquiry so that the aim becomes to promote wisdom rather than just acquire knowledge. Yates's main criticism is that the proposed revolution does not have a clear strategy for its implementation and is, in any case, Utopian, unrealizable, and undesirable. It is argued, here, that Yates has misconstrued what the proposed revolution amounts to; in fact it is realizable, is urgently needed, and involves exploiting the kind of strategies utilized so effectively by the philosophes of the eighteenth‐century French Enlightenment.     

An Examination of the Relationship Between the Five Stages of the Yogacara Path to Enlightenment (唯識五位) and the Ten Ox-Herding Pictures (十牛圖)

This study proposed to compare and analyze the five stages of cultivating the Yogâcāra path (唯識五位) and the spiritual journey in the Ten Ox-Herding Pictures (十牛圖). To achieve this, the study investigated the core concepts and practice methods of the two approaches and analyzed their relations from the literatures reviewed. The results showed that the end goal of the two approaches is the same, the attainment of Buddhahood, with the two having common characteristics including the practice of being aware of the impermanent and no-self (無常·無我), and the fulfilling benefit of sentient beings. The results suggest that our Buddhist practice system needs to sincerely consider the realistic ways by which one can help people in agony in contemporary society, not by emphasizing on the enlightenment through a specific practice way for all people, but by tailored practice methods based on each one’s faculties in understanding Buddhism.     

都市人智慧隐含理论的初步调查

本研究对上海市高校教师及其他成年市民的智慧隐含理论进行调查,经筛选获得40项智慧特征并对其进行非度量多维标度分析,鉴别出三个双极维度,分别解释为六个因子：超脱谦和的处世风格、杰出的认知能力、出色的人际互动能力、丰富的知识与经验、非凡的自知和自控能力、良好的性格特质。本文就中国人与西方人的智慧隐含理论进行跨文化比较分析。