Being Watched by Anthropomorphized Objects Affects Charitable Donation in Religious People

This study assessed the effect of bottom‐up visual cues—the cues of being watched—from anthropomorphized (face‐like) everyday objects on religious people's prosocial behavior. As religious people are more likely than less‐religious people to perceive faces in everyday objects and as perception of face‐like objects promotes prosociality, it was expected that religious people would become more prosocial when they perceived face‐like objects. To test the hypothesis, the study replicated a past finding in a Japanese sample in which religious people tended to perceive a face in everyday objects. Next, results showed that the decision to donate in religious people (compared to less‐religious people) was increased when a face‐like object was displayed with charitable appeals. This effect was not observed with a non‐face‐like object. The current study indicates that interaction with the surrounding environment plays an important role in motivating prosocial behavior among religious people.     

Post-traumatic Stress Disorder among child perpetrators and victims of violence from the Northern Uganda civil war: Findings from the WAYS study

War experiences are known risk factors for post-traumatic stress disorder (PTSD) and other poor psychosocial outcomes. This study aimed to assess the extent to which perpetrating violence (operationalised as intentional and unintentional killing or mutilation) and being a victim of violence (operationalised as being a victim of violence, e. g., witnessing violence, injuries, torture) predict PTSD and other psychosocial outcomes independently in war-affected youth of Northern Uganda. Data on war experiences, PTSD, psychosocial problems, and socio-demographic characteristics were collected from the youth formerly abducted by the Ugandan Lord’s Resistance Army (LRA) at baseline (mean age = 22.39 years; SD = 10.47) and at follow-up (mean age = 23.52 years; SD = 9.28) using self-report questionnaires. On average, the participants spent 3.13 years in captivity (SD = 2.99) and were abducted at 14.14 years of age (SD = 4.21). Regression models were fitted to predict PTSD and psychosocial outcomes from perpetrating violence controlling for being a victim of violence and demographic characteristics. Thirty-seven percent (n = 168) reported killing or being responsible for killing while in rebel captivity. After adjusting for being a victim of violence, perpetrating violence remained a statistically significant predictor of PTSD and poor psychosocial outcomes such as depression, anxiety, somatic complaints, psychotic symptoms, and conduct problems. Among war-affected youth returning from LRA captivity, perpetrating violence may just be as toxic a risk factor for PTSD and other psychosocial outcomes as being a victim of violence. Mental health workers should consider both the effects of being a victim of violence and perpetrating violence in treatment planning.     

Ontology and Metaphysics in Chinese Philosophy

This paper begins with a critique of the uses of the term "bentilun 體論 (ontology)" in modem Chinese scholarship by tracing their claim to being theoretical paradigms for understanding Chinese philosophy as a philosophical tradition.It is supplemented by a contrastive discussion of bentilun and its original ancient Greek counterpart,i.e.ontology,to show that the object of discourse in bentilun does not match up with that of ontology,namely "being qua being." This comparative study also demonstrates that bentilun finds its philosophical significance in connection with the theory of xinxing心性(heart-mind).In the second section of this paper,a comparative study of "xingershangxue形而上學 (metaphysics)" and "metaphysics" highlights the central tenet that the dao essentially transcends language.Daoist philosophy is used as an example that identifies a unique predilection toward philosophical concepts that transcend the realm of nameable thoughts and objects in Chinese philosophy.Textual evidence is provided to show that the conceptual possibility of xingershangxue is based upon a fundamental difference between you (being) and wu無 (not-being),in a way that is similar to philosophical developments in other early civilizations.Nonetheless,in addition to a philosophical interest in principles and values that transcend the material world,Daoist xingershangxue exhibits an idiosyncratic attention to notions and theories whose object of discourse is essentially unnameable.This characteristic philosophical interest is identified with the aim of locating essential disciplines within Chinese philosophy,including the theory of xinxing,practical wisdom,and the theory of jingjie境界 (state-of-attainment) in a wider framework of east and west philosophical traditions.     

人格和主观幸福感关系探新

在对主观幸福感的概念、研究现状介绍的基础上,从特质、自我、目标、需要等四个方面回顾了当前人格和主观幸福感的关系研究,分析了在文化和主观幸福感的关系中人格的中介作用,并从研究内容、研究方法、研究对象、研究过程、研究方向等五个方面阐述了未来人格和主观幸福感关系的研究趋势。     

The Phenomenological Dimension of Meaning: Words,Vowels, Phonemes As Ways To Sing The World,To Celebrate The World,and To Live It

This is commentary on Cornejo’s Intersubjectivity as co-phenomenology: from the holism to the being-in-the-world-with-others, co-phenomenology, in which meaning is defined as a construal of phenomenological experience, it is not an individual creation, but rather an intersubjective one. In this paper the basic question is how language expresses the world and things and, consequently, what vision of the world is expressed by language and what relationship it creates with the real. Language is a set of differences between signs and meanings. It lives for and by this constant aspiration to say the inexpressible, to capture the elusive. Language tries to express the driving inner movement of the real through references and interlacing, by multiplying the relational threads of meanings. For example, the phonetic gesture performs for the speaker and his listener a certain structuring of experience, a certain modulation of existence. This is a communicative dimension in which meaning is always a process. It is the situation of co-feeling between subjects, in which understanding is achieved, as defined by Cornejo in his essay.

张君劢“德法合一”论述评

张君劢的“德法合一”是儒家之德与西方之法的合一,在德与法的关系上,二者并不是地位相同的,德法合一是在德的基础上德与法的合一,德比法更根本,“德法相辅而行”更深层的意义是“德主法辅而行”。张君劢“德法合一”论始终未离儒家道德本位,决定了这种结合仍是停留在道德文化层面,而没有落实为政治法律事实,若将“德法合一”论还原为“内圣外王”之道,我们仍可看到传统儒学在当代社会面临的困境。     

Acculturation and its determinants among adult immigrants in France

The present study pursued three aims. First, it sought to determine the distribution of types of identification among adult immigrants in France; second, it investigated certain determinants that might contribute to the emergence of exclusively French or ethnic identifications; and third, it attempted to assess the outcomes of French or ethnic identification strategies for well-being. Participants of the study were 6211 adult immigrants in France, aged between 45 and 70 years (M = 55.8, SD = 7.21), 53.6% males. Findings revealed that participants' dominant identification style of belonging was either French (n = 2758, 44.4%) or home country/ethnic group affiliation (n = 1899, 30.6%), with a greater tendency towards the former. In relation to the study second question, it was found that lower levels of education and involvement with French society, higher degrees of religiosity, and shorter lengths of residence in France were positively connected with home country/ethnic group identification as against French and vice versa. Stronger feelings of being settled in France and a command of French, and lower degrees of involvement with the initial national/ethnic community, were associated with a significant decrease in the likelihood of home country/ethnic group identification as against French and vice versa. While respondents' personal experiences of discrimination in home country/ethnic group before migration to France predicted a lower likelihood of home country/ethnic group identification compared to French and vice versa, immigrants' reports of being discriminated against in France had no significant effect on identification choices. Findings revealed also that those identifying with their home country/ethnic group recorded relatively higher degrees of maladjustment than those asserting a French identification.     

《易经》与儒家思想之渊源

诸子之学皆渊源于《易》。就儒家而言,其思想的基本特征是治国安民的社会实践。以此为参照,考诸《易经》,不难发现,儒家思想的许多内容,如和合精神、仁政思想、民本思想、内圣与外王相统一的思想等,皆可在《易经》中见其端绪。     

测量大学生的心理问题:GHQ-20的结构及其信度和效度

本研究对GHQ-20进行了结构分析并检验其对中国大学生被试的可信性和有效性。被试取自北京市两所高校的一至三年级大学生,共1142人。包括两个分研究,研究一(354名被试 )和研究二(788名被试)。研究一的因素分析提取出三个因子,它们被分别命名为三个不同的分量表:GHQ-自我肯定,GHQ-忧郁和GHQ-焦虑。两个研究结果均发现,GHQ-20的内部一致性满意,其三个分量表的内部一致性或者满意或者可接受。效度检验结果表明,GHQ-20及三个分量表均具有良好效度。基于上述结果,GHQ-20可以作为测量中国大学生心理问题的一个较为满意的工具,其分量表亦可作为测量中国大学生不同心理问题的较满意或至少是可用工具。