Is the practice of yoga associated with positive outcomes? The role of passion

Using the dualistic model of passion [Vallerand, R.J., Blanchard, C.M., Mageau, G.A., Koestner, R., Ratelle, C.F., Léonard, M.,?…?Marsolais, J. (2003). Les passions de l’âme: On obsessive and harmonious passion. Journal of Personality and Social Psychology, 85, 756–767], this research represents an initial attempt to examine whether an activity that is generally recognized to have widespread benefits, namely yoga, can still relate differently to outcomes as a function of the type of activity involvement (i.e., passion). Vallerand et al. (2003) distinguish two types of passion: harmonious passion, characterized by a volitional engagement in a beloved activity, and obsessive passion, which entails an uncontrollable urge to partake in the activity. Study 1 (n?=?75) revealed that harmonious passion for yoga was more positively associated with positive psychological outcomes than obsessive passion. In Study 2 (n?=?89), these findings were replicated and extended using a 3-month prospective design. Although preliminary, the results of this research suggest that the type of passion one has for a ‘positive’ activity makes a difference for one's psychological and physical well-being.     

The Laozi’s criticism of government and society and a daoist criticism of the modern state

The Laozi expounds a thoroughgoing and sustained criticism of government and society. In this paper, I will demonstrate that although this criticism is addressed to the ancient Chinese state, it can also have some validity for the modern state of today. I will first briefly discuss the metaphysical grounds of this criticism and stress that the ruler should use wuwei in governing. Then, I will examine the Laozi’s criticism of the oppressive governments that use unnatural governing through youwei which increases the state disorder, as well as how this criticism is supported by its metaphysical grounds. Third, I will show that the selfish desires may significantly contribute to the state disorder and that the only one to be blamed for the arousing of them is the ruler. At last, I will attempt to show that this criticism may also to a certain extent be directed toward today’s modern state.     

状态不确定独立否定句的加工机制

采用自定步速阅读方法与图片核证范式(picture verification paradigm)探讨状态不确定独立否定句(如“裙子不是红色的”)的动态表征过程, 包括3个实验。结果发现：(1)在否定加工的初期, 即250 ms间隔时间条件下, 读者表征事件的否定状态; 肯定句已经通达事件的实际状态。(2)在否定加工的中期, 即750 ms间隔时间条件下, 读者仍然表征事件的否定状态, 但已开始对事件的备择选项进行搜索; 肯定句仍然保持对事件实际状态的表征。(3)在否定加工的后期, 即1500 ms间隔时间条件下, 读者表征否定标记与事件的否定状态, 同时完成对备择选项的搜索; 肯定句依旧保持对事件实际状态的表征。据此, 本文提出的锚激活与限制满足模型(anchor-based activation and satisfaction constrained model)得到初步证明。     

Assessing the Impact of Religious Registration

Religious groups often rely on a registration process to receive the legal status needed to operate openly. Yet, the registration process has become a recent source of controversy. This research uses case studies, trend data from three global collections, and fixed effects models using 19 waves of data to test for the consequences of introducing registration requirements within a nation. The case studies help us to understand the controversies and to identify how registration requirements have been used to increase restrictions on religions in the past, while the trend data document the increasing use of these requirements for discriminating against religions. Finally, the fixed effects models find that introducing registration requirements within a nation was followed by increased religious restrictions, especially for minority religions.     

复兴国家:国家理论的新形态

民族国家的架构尽管日益式微,但它在组织全球化经济、全球化政治和正在形成的全球公民社会中仍然占有首要地位。民族国家不是在消亡,而是正在被重新想象、重新设计、重新调整方向以回应一系列挑战。相应地,对国家的研究在现时代仍然具有重要意义,在全球化背景下,全球资本、全球公民社会、全球治理与民族国家的关系研究构成了国家理论的新形态。     

"儿童对主观世界认识的发展"研究的热点

“儿童对主观世界认识的发展”研究经历了三次浪潮,第一次是以Piaget为代表的“自我中心主义的学说”;第二次是20世纪70年代兴起的“元记忆“的研究;第三次是20世纪80年代初兴起的“心理理论”的研究。本文分析了当前就“儿童对主观世界认识的发展”两大研究热点：元记忆和心理理论的研究。文章对元记忆和心理理论这两次研究浪潮的历史渊源、发展现状、相互之问的关系进行了剖析,特别对其分离与统合的现状进行了介绍,并对将来的研究进行了展望。     

儿童心理状态推理中的观点偏差

采用知识状态推理和冲突愿望推理任务考察儿童对知识状态和愿望状态推理的偏差。被试为108名3~5岁的儿童,结果表明在知识状态推理任务中,儿童对别人知识状态的推理会受到自己知识状态的影响,表现出自我中心的特点;而在冲突愿望推理任务中,与自己喜欢的情况相比,较小年龄的儿童在自己不喜欢的条件下更容易正确推理别人的愿望,表现出不对称性。因此儿童在对心理状态进行推理时具体表现出什么样的特点具有情境依赖性     

状态焦虑对时距知觉的影响：认知评价和注意偏向有调节的中介作用

探讨状态焦虑对时距知觉的影响以及注意偏向与认知评价在其中的中介和调节作用。招募大学生60人, 随机分为高、低状态焦虑组, 用情绪诱导程序诱导高、低状态焦虑; 用点探测范式测量注意偏向; 用时间再现任务测量时距知觉; 用视觉模拟心境量表测量认知评价。结果发现：(1)状态焦虑会导致对2000 ms时距的高估; (2)注意偏向在状态焦虑对2000 ms时距知觉的影响中具有部分中介作用; (3)状态焦虑通过注意偏向影响时距知觉的中介过程受到认知评价的调节作用：只有当认知评价得分较高时, 即个体认为焦虑对心理健康有害程度较高时, 状态焦虑通过注意偏向影响2000 ms时距知觉。研究结果揭示了焦虑个体时距知觉的内部过程, 丰富了焦虑通过注意偏向影响时距知觉的解释视角, 为通过认知评价和注意偏向的调整改善焦虑个体时距偏差现象提供了重要参考。     

THE IDEA OF DEFENSE IN HISTORICAL AND CONTEMPORARY THINKING ABOUT JUST WAR

What is, or should be, the role of defense in thinking about the justification of use of armed force? Contemporary just war thinking prioritizes defense as the principal, and perhaps the only, just cause for resorting to armed force. By contrast, classic just war tradition, while recognizing defense as justification for use of force by private persons, did not reason from self‐defense to the justification of the use of force on behalf of the political community, but instead rendered the idea of just cause for resort to force in terms of the sovereign's responsibility to maintain justice, vindicating those who had suffered from injustice and punishing evildoers. This paper moves through three major stages in the historical development of just war thinking, first examining a critical phase in the formation of the classical idea of just cause as the responsibility to maintain justice, then discussing the shift, characteristic of the modern period, to an idea of sovereignty as connected to the state and the prioritization of defense of the state as just cause for use of force, and lastly showing how this conception of the priority of defense became part of the recovery of just war thinking in the latter part of the twentieth century. The paper concludes by noting recent changes in thought on international law that tend to emphasize justice at the expense of the right of self‐defense, suggesting that the roots of just war thinking imply the need for a similar rethinking of contemporary just war discourse.